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diff --git a/old/1hofh10.txt b/old/1hofh10.txt deleted file mode 100644 index 35b816c..0000000 --- a/old/1hofh10.txt +++ /dev/null @@ -1,14895 +0,0 @@ -Project Gutenberg Etext The History of Herodotus V1 by Herodotus -[Note: This is Volume 1, we also have Volume 2] -Jan 2001 The History of Herodotus V2, by Macauley [2hofh*.*]2456 - -Copyright laws are changing all over the world, be sure to check -the copyright laws for your country before posting these files!! - -Please take a look at the important information in this header. -We encourage you to keep this file on your own disk, keeping an -electronic path open for the next readers. Do not remove this. - - -**Welcome To The World of Free Plain Vanilla Electronic Texts** - -**Etexts Readable By Both Humans and By Computers, Since 1971** - -*These Etexts Prepared By Hundreds of Volunteers and Donations* - -Information on contacting Project Gutenberg to get Etexts, and -further information is included below. We need your donations. - - -Title: THE HISTORY OF HERODOTUS, Volume 1 - -Author: Herodotus - -Translator: G. C. Macaulay - -July, 2001 [Etext #2707] - - -Project Gutenberg Etext The History of Herodotus V1 by Herodotus -******This file should be named 1hofh10.txt or 1hofh10.zip****** - -Corrected EDITIONS of our etexts get a new NUMBER, 1hofh11.txt -VERSIONS based on separate sources get new LETTER, 1hofh10a.txt - - -Etext prepared by John Bickers, jbickers@ihug.co.nz -and Dagny, dagnyj@hotmail.com - -Project Gutenberg Etexts are usually created from multiple editions, -all of which are in the Public Domain in the United States, unless a -copyright notice is included. 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FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* - - - - - -Etext prepared by John Bickers, jbickers@ihug.co.nz -and Dagny, dagnyj@hotmail.com -[Note: This is Volume 1, we also have Volume 2] -Jan 2001 The History of Herodotus V2, by Macauley [2hofh*.*]2456 - - - - - -THE HISTORY OF HERODOTUS - -Translated into English - -by G. C. MACAULAY, M.A. - - - -IN TWO VOLUMES -VOL. I - - - - -{e Herodotou diathesis en apasin epieikes, kai tois men agathois -sunedomene, tois de kakois sunalgousa}.--Dion. Halic. - -{monos 'Erodotos 'Omerikhotatos egeneto}.--Longinus. - - - -PREPARER'S NOTE - - This text was prepared from an edition dated 1890, published by - MacMillan and Co., London and New York. - - Greek text has been transliterated and marked with brackets, as in - the opening citation above. - - - -PREFACE - -If a new translation of Herodotus does not justify itself, it will -hardly be justified in a preface; therefore the question whether it -was needed may be left here without discussion. The aim of the -translator has been above all things faithfulness--faithfulness to the -manner of expression and to the structure of sentences, as well as to -the meaning of the Author. At the same time it is conceived that the -freedom and variety of Herodotus is not always best reproduced by such -severe consistency of rendering as is perhaps desirable in the case of -the Epic writers before and the philosophical writers after his time: -nor again must his simplicity of thought and occasional quaintness be -reproduced in the form of archaisms of language; and that not only -because the affectation of an archaic style would necessarily be -offensive to the reader, but also because in language Herodotus is not -archaic. His style is the "best canon of the Ionic speech," marked, -however, not so much by primitive purity as by eclectic variety. At -the same time it is characterised largely by the poetic diction of the -Epic and Tragic writers; and while the translator is free to employ -all the resources of modern English, so far as he has them at his -command, he must carefully retain this poetical colouring and by all -means avoid the courtier phrase by which the style of Herodotus has -too often been made "more noble."[1] - -As regards the text from which this translation has been made, it is -based upon that of Stein's critical edition (Berlin, 1869-1871), that -is to say the estimate there made of the comparative value of the -authorities has been on the whole accepted as a just one, rather than -that which depreciates the value of the Medicean MS. and of the class -to which it belongs. On the other hand the conjectural emendations -proposed by Stein have very seldom been adopted, and his text has been -departed from in a large number of other instances also, which will -for the most part be found recorded in the notes. - -As it seemed that even after Stein's re-collation of the Medicean MS. -there were doubts felt by some scholars[2] as to the true reading in -some places of this MS., which is very generally acknowledged to be -the most important, I thought it right to examine it myself in all -those passages where questions about text arise which concern a -translator, that is in nearly five hundred places altogether; and the -results, when they are worth observing, are recorded in the notes. At -the same time, by the suggestion of Dr. Stein, I re-collated a large -part of the third book in the MS. which is commonly referred to as F -(i.e. Florentinus), called by Stein C, and I examined this MS. also in -a certain number of other places. It should be understood that -wherever in the notes I mention the reading of any particular MS. by -name, I do so on my own authority. - -The notes have been confined to a tolerably small compass. Their -purpose is, first, in cases where the text is doubtful, to indicate -the reading adopted by the translator and any other which may seem to -have reasonable probability, but without discussion of the -authorities; secondly, where the rendering is not quite literal (and -in other cases where it seemed desirable), to quote the words of the -original or to give a more literal version; thirdly, to add an -alternative version in cases where there seems to be a doubt as to the -true meaning; and lastly, to give occasionally a short explanation, or -a reference from one passage of the author to another. - -For the orthography of proper names reference may be made to the note -prefixed to the index. No consistent system has been adopted, and the -result will therefore be open to criticism in many details; but the -aim has been to avoid on the one hand the pedantry of seriously -altering the form of those names which are fairly established in the -English language of literature, as distinguished from that of -scholarship, and on the other hand the absurdity of looking to Latin -rather than to Greek for the orthography of the names which are not so -established. There is no intention to put forward any theory about -pronunciation. - -The index of proper names will, it is hoped, be found more complete -and accurate than those hitherto published. The best with which I was -acquainted I found to have so many errors and omissions[3] that I was -compelled to do the work again from the beginning. In a collection of -more than ten thousand references there must in all probability be -mistakes, but I trust they will be found to be few. - -My acknowledgments of obligation are due first to Dr. Stein, both for -his critical work and also for his most excellent commentary, which I -have had always by me. After this I have made most use of the editions -of Krüger, Bähr, Abicht, and (in the first two books) Mr. Woods. As to -translations, I have had Rawlinson's before me while revising my own -work, and I have referred also occasionally to the translations of -Littlebury (perhaps the best English version as regards style, but -full of gross errors), Taylor, and Larcher. In the second book I have -also used the version of B. R. reprinted by Mr. Lang: of the first -book of this translation I have access only to a fragment written out -some years ago, when the British Museum was within my reach. Other -particular obligations are acknowledged in the notes. ----------- - -NOTES TO PREFACE - -[1] See the remarks of P.-L. Courier (on Larcher's version) in the - preface to his specimens of a new translation of Herodotus - (/Œuvres complètes de P.-L. Courier/, Bruxelles, 1828). - -[2] Mr. Woods, for example, in his edition of the first book - (published in 1873) gives a list of readings for the first and - second books, in which he almost invariably prefers the authority - of Gronovius to that of Stein, where their reports differ. In so - doing he is wrong in all cases (I think) except one, namely i. 134 - {to degomeno}. He is wrong, for examine, in i. 189, where the MS. - has {touto}, i. 196 {an agesthai}, i. 199 {odon}, ii. 15 {te de}, - ii. 95 {up auto}, ii. 103 {kai prosotata}, ii. 124 {to addo} - (without {dao}), ii. 181 {no}. Abicht also has made several - inaccurate statements, e.g. i. 185, where the MS. has {es ton - Euphreten}, and vii. 133 {Xerxes}. - -[3] For example in the index of proper names attached to Stein's - annotated edition (Berlin, 1882), to which I am under obligation, - having checked my own by it, I find that I have marked upwards of - two hundred mistakes or oversights: no doubt I have been saved by - it from at least as many. - - - - - -THE HISTORY OF HERODOTUS - - - -BOOK I - -THE FIRST BOOK OF THE HISTORIES, CALLED CLIO - -This is the Showing forth of the Inquiry of Herodotus of -Halicarnassos, to the end that[1] neither the deeds of men may be -forgotten by lapse of time, nor the works[2] great and marvellous, -which have been produced some by Hellenes and some by Barbarians, may -lose their renown; and especially that the causes may be remembered -for which these waged war with one another. - -1. Those of the Persians who have knowledge of history declare that -the Phenicians first began the quarrel. These, they say, came from -that which is called the Erythraian Sea to this of ours; and having -settled in the land where they continue even now to dwell, set -themselves forthwith to make long voyages by sea. And conveying -merchandise of Egypt and of Assyria they arrived at other places and -also at Argos; now Argos was at that time in all points the first of -the States within that land which is now called Hellas;--the -Phenicians arrived then at this land of Argos, and began to dispose of -their ship's cargo: and on the fifth or sixth day after they had -arrived, when their goods had been almost all sold, there came down to -the sea a great company of women, and among them the daughter of the -king; and her name, as the Hellenes also agree, was Io the daughter of -Inachos. These standing near to the stern of the ship were buying of -the wares such as pleased them most, when of a sudden the Phenicians, -passing the word from one to another, made a rush upon them; and the -greater part of the women escaped by flight, but Io and certain others -were carried off. So they put them on board their ship, and forthwith -departed, sailing away to Egypt. 2. In this manner the Persians report -that Io came to Egypt, not agreeing therein with the Hellenes,[3] and -this they say was the first beginning of wrongs. Then after this, they -say, certain Hellenes (but the name of the people they are not able to -report) put in to the city of Tyre in Phenicia and carried off the -king's daughter Europa;--these would doubtless be Cretans;--and so -they were quits for the former injury. After this however the -Hellenes, they say, were the authors of the second wrong; for they -sailed in to Aia of Colchis and to the river Phasis with a ship of -war, and from thence, after they had done the other business for which -they came, they carried off the king's daughter Medea: and the king of -Colchis sent a herald to the land of Hellas and demanded satisfaction -for the rape[4] and to have his daughter back; but they answered that, -as the Barbarians had given them no satisfaction for the rape of Io -the Argive, so neither would they give satisfaction to the Barbarians -for this. - -3. In the next generation after this, they say, Alexander the son of -Priam, having heard of these things, desired to get a wife for himself -by violence[4] from Hellas, being fully assured that he would not be -compelled to give any satisfaction for this wrong, inasmuch as the -Hellenes gave none for theirs. So he carried off Helen, and the -Hellenes resolved to send messengers first and to demand her back with -satisfaction for the rape; and when they put forth this demand, the -others alleged to them the rape of Medea, saying that the Hellenes -were now desiring satisfaction to be given to them by others, though -they had given none themselves nor had surrendered the person when -demand was made. - -4. Up to this point, they say, nothing more happened than the carrying -away of women on both sides; but after this the Hellenes were very -greatly to blame; for they set the first example of war, making an -expedition into Asia before the Barbarians made any into Europe. Now -they say that in their judgment, though it is an act of wrong to carry -away women by force, it is a folly to set one's heart on taking -vengeance for their rape, and the wise course is to pay no regard when -they have been carried away; for it is evident that they would never -be carried away if they were not themselves willing to go. And the -Persians say that they, namely the people of Asia, when their women -were carried away by force, had made it a matter of no account, but -the Hellenes on account of a woman of Lacedemon gathered together a -great armament, and then came to Asia and destroyed the dominion of -Priam; and that from this time forward they had always considered the -Hellenic race to be their enemy: for Asia and the Barbarian races -which dwell there the Persians claim as belonging to them; but Europe -and the Hellenic race they consider to be parted off from them. - -5. The Persians for their part say that things happened thus; and they -conclude that the beginning of their quarrel with the Hellenes was on -account of the taking of Ilion: but as regards Io the Phenicians do -not agree with the Persians in telling the tale thus; for they deny -that they carried her off to Egypt by violent means, and they say on -the other hand that when they were in Argos she was intimate with the -master of their ship, and perceiving that she was with child, she was -ashamed to confess it to her parents, and therefore sailed away with -the Phenicians of her own will, for fear of being found out. These are -the tales told by the Persians and the Phenicians severally: and -concerning these things I am not going to say that they happened thus -or thus,[4a] but when I have pointed to the man who first within my -own knowledge began to commit wrong against the Hellenes, I shall go -forward further with the story, giving an account of the cities of -men, small as well as great: for those which in old times were great -have for the most part become small, while those that were in my own -time great used in former times to be small: so then, since I know -that human prosperity never continues steadfast, I shall make mention -of both indifferently. - -***** - -6. Crœsus was Lydian by race, the son of Alyattes and ruler of the -nations which dwell on this side of the river Halys; which river, -flowing from the South between the Syrians[5] and the Paphlagonians, -runs out towards the North Wind into that Sea which is called the -Euxine. This Crœsus, first of all the Barbarians of whom we have -knowledge, subdued certain of the Hellenes and forced them to pay -tribute, while others he gained over and made them his friends. Those -whom he subdued were the Ionians, the Aiolians, and the Dorians who -dwell in Asia; and those whom he made his friends were the -Lacedemonians. But before the reign of Crœsus all the Hellenes were -free; for the expedition of the Kimmerians, which came upon Ionia -before the time of Crœsus, was not a conquest of the cities but a -plundering incursion only.[6] 7. Now the supremacy which had belonged -to the Heracleidai came to the family of Crœsus, called Mermnadai, in -the following manner:--Candaules, whom the Hellenes call Myrsilos, was -ruler of Sardis and a descendant of Alcaios, son of Heracles: for -Agron, the son of Ninos, the son of Belos, the son of Alcaios, was the -first of the Heracleidai who became king of Sardis, and Candaules the -son of Myrsos was the last; but those who were kings over this land -before Agrond, were descendants of Lydos the son of Atys, whence this -whole nation was called Lydian, having been before called Meonian. -From these the Heracleidai, descended from Heracles and the slave-girl -of Iardanos, obtained the government, being charged with it by reason -of an oracle; and they reigned for two-and-twenty generations of men, -five hundred and five years, handing on the power from father to son, -till the time of Clandaules the son of Myrsos. 8. This Candaules then -of whom I speak had become passionately in love with his own wife; and -having become so, he deemed that his wife was fairer by far than all -other women; and thus deeming, to Gyges the son of Daskylos (for he of -all his spearmen was the most pleasing to him), to this Gyges, I say, -he used to impart as well the more weighty of his affairs as also the -beauty of his wife, praising it above measure: and after no long time, -since it was destined that evil should happen to Candaules, he said to -Gyges as follows: "Gyges, I think that thou dost not believe me when I -tell thee of the beauty of my wife, for it happens that men's ears are -less apt of belief than their eyes: contrive therefore means by which -thou mayest look upon her naked." But he cried aloud and said: -"Master, what word of unwisdom is this which thou dost utter, bidding -me look upon my mistress naked? When a woman puts off her tunic she -puts off her modesty also. Moreover of old time those fair sayings -have been found out by men, from which we ought to learn wisdom; and -of these one is this,--that each man should look on his own: but I -believe indeed that she is of all women the fairest and I entreat thee -not to ask of me that which it is not lawful for me to do." 9. With -such words as these he resisted, fearing lest some evil might come to -him from this; but the king answered him thus: "Be of good courage, -Gyges, and have no fear, either of me, that I am saying these words to -try thee, or of my wife, lest any harm may happen to thee from her. -For I will contrive it so from the first that she shall not even -perceive that she has been seen by thee. I will place thee in the room -where we sleep, behind the open door;[7] and after I have gone in, my -wife also will come to lie down. Now there is a seat near the entrance -of the room, and upon this she will lay her garments as she takes them -off one by one; and so thou wilt be able to gaze upon her at full -leisure. And when she goes from the chair to the bed and thou shalt be -behind her back, then let it be thy part to take care that she sees -thee not as thou goest through the door." 10. He then, since he might -not avoid it, gave consent: and Candaules, when he considered that it -was time to rest, led Gyges to the chamber; and straightway after this -the woman also appeared: and Gyges looked upon her after she came in -and as she laid down her garments; and when she had her back turned -towards him, as she went to the bed, then he slipped away from his -hiding-place and was going forth. And as he went out, the woman caught -sight of him, and perceiving that which had been done by her husband -she did not cry out, though struck with shame,[8] but she made as -though she had not perceived the matter, meaning to avenge herself -upon Candaules: for among the Lydians as also among most other -Barbarians it is a shame even for a man to be seen naked. 11. At the -time then she kept silence, as I say, and made no outward sign; but as -soon as day had dawned, and she made ready those of the servants whom -she perceived to be the most attached to herself, and after that she -sent to summon Gyges. He then, not supposing that anything of that -which had been done was known to her, came upon her summons; for he -had been accustomed before to go[9] whenever the queen summoned him. -And when Gyges was come, the woman said to him these words: "There are -now two ways open to thee, Gyges, and I give thee the choice which of -the two thou wilt prefer to take. Either thou must slay Candaules and -possess both me and the kingdom of Lydia, or thou must thyself here on -the spot be slain, so that thou mayest not in future, by obeying -Candaules in all things, see that which thou shouldest not. Either he -must die who formed this design, or thou who hast looked upon me naked -and done that which is not accounted lawful." For a time then Gyges -was amazed at these words, and afterwards he began to entreat her that -she would not bind him by necessity to make such a choice: then -however, as he could not prevail with her, but saw that necessity was -in truth set before him either to slay his master or to be himself -slain by others, he made the choice to live himself; and he inquired -further as follows: "Since thou dost compel me to take my master's -life against my own will, let me hear from thee also what is the -manner in which we shall lay hands upon him." And she answering said: -"From that same place shall the attempt be, where he displayed me -naked; and we will lay hands upon him as he sleeps." 12. So after they -had prepared the plot, when night came on, (for Gyges was not let go -nor was there any way of escape for him, but he must either be slain -himself or slay Candaules), he followed the woman to the bedchamber; -and she gave him a dagger and concealed him behind that very same -door. Then afterwards, while Candaules was sleeping, Gyges came -privily up to him[10] and slew him, and he obtained both his wife and -his kingdom: of him moreover Archilochos the Parian, who lived about -that time, made mention in a trimeter iambic verse.[11] 13. He -obtained the kingdom however and was strengthened in it by means of -the Oracle at Delphi; for when the Lydians were angry because of the -fate of Candaules, and had risen in arms, a treaty was made between -the followers of Gyges and the other Lydians to this effect, that if -the Oracle should give answer that he was to be king of the Lydians, -he should be king, and if not, he should give back the power to the -sons of Heracles. So the Oracle gave answer, and Gyges accordingly -became king: yet the Pythian prophetess said this also, that vengeance -for the Heracleidai should come upon the descendants of Gyges in the -fifth generation. Of this oracle the Lydians and their kings made no -account until it was in fact fulfilled. - -14. Thus the Mermnadai obtained the government having driven out from -it the Heracleidai: and Gyges when he became ruler sent votive -offerings to Delphi not a few, for of all the silver offerings at -Delphi his are more in number than those of any other man; and besides -the silver he offered a vast quantity of gold, and especially one -offering which is more worthy of mention than the rest, namely six -golden mixing-bowls, which are dedicated there as his gift: of these -the weight is thirty talents, and they stand in the treasury of the -Corinthians, (though in truth this treasury does not belong to the -State of the Corinthians, but is that of Kypselos the son of -Aëtion).[12] This Gyges was the first of the Barbarians within our -knowledge who dedicated votive offerings at Delphi, except only Midas -the son of Gordias king of Phrygia, who dedicated for an offering the -royal throne on which he sat before all to decide causes; and this -throne, a sight worth seeing, stands in the same place with the bowls -of Gyges. This gold and silver which Gyges dedicated is called Gygian -by the people of Delphi, after the name of him who offered it. - -Now Gyges also,[13] as soon as he became king, led an army against -Miletos and Smyrna, and he took the lower town of Colophon:[14] but no -other great deed did he do in his reign, which lasted eight-and-thirty -years, therefore we will pass him by with no more mention than has -already been made, 15, and I will speak now of Ardys the son of Gyges, -who became king after Gyges. He took Priene and made an invasion -against Miletos; and while he was ruling over Sardis, the Kimmerians -driven from their abodes by the nomad Scythians came to Asia and took -Sardis except the citadel. - -16. Now when Ardys had been king for nine-and-forty years, Sadyattes -his son succeeded to his kingdom, and reigned twelve years; and after -him Alyattes. This last made war against Kyaxares the descendant of -Deïokes and against the Medes,[15] and he drove the Kimmerians forth -out of Asia, and he took Smyrna which had been founded from Colophon, -and made an invasion against Clazomenai. From this he returned not as -he desired, but with great loss: during his reign however he performed -other deeds very worthy of mention as follows:--17. He made war with -those of Miletos, having received this war as an inheritance from his -father: for he used to invade their land and besiege Miletos in the -following manner:--whenever there were ripe crops upon the land, then -he led an army into their confines, making his march to the sound of -pipes and harps and flutes both of male and female tone: and when he -came to the Milesian land, he neither pulled down the houses that were -in the fields, nor set fire to them nor tore off their doors, but let -them stand as they were; the trees however and the crops that were -upon the land he destroyed, and then departed by the way he came: for -the men of Miletos had command of the sea, so that it was of no use -for his army to blockade them: and he abstained from pulling down the -houses to the end that the Milesians might have places to dwell in -while they sowed and tilled the land, and by the means of their labour -he might have somewhat to destroy when he made his invasion. 18. Thus -he continued to war with them for eleven years; and in the course of -these years the Milesians suffered two great defeats, once when they -fought a battle in the district of Limenion in their own land, and -again in the plain of Maiander. Now for six of the eleven years -Sadyattes the son of Ardys was still ruler of the Lydians, the same -who was wont to invade the land of Miletos at the times mentioned;[16] -for this Sadyattes was he who first began the war: but for the five -years which followed these first six the war was carried on by -Alyattes the son of Sadyattes, who received it as an inheritance from -his father (as I have already said) and applied himself to it -earnestly. And none of the Ionians helped those of Miletos bear the -burden of this war except only the men of Chios. These came to their -aid to pay back like with like, for the Milesians had formerly -assisted the Chians throughout their war with the people of Erythrai. -19. Then in the twelfth year of the war, when standing corn was being -burnt by the army of the Lydians, it happened as follows:--as soon as -the corn was kindled, it was driven by a violent wind and set fire to -the temple of Athene surnamed of Assessos; and the temple being set on -fire was burnt down to the ground. Of this no account was made then; -but afterwards when the army had returned to Sardis, Alyattes fell -sick, and as his sickness lasted long, he sent messengers to inquire -of the Oracle at Delphi, either being advised to do so by some one, or -because he himself thought it best to send and inquire of the god -concerning his sickness. But when these arrived at Delphi, the Pythian -prophetess said that she would give them no answer, until they should -have built up again the temple of Athene which they had burnt at -Assessos in the land of Miletos. 20. Thus much I know by the report of -the people of Delphi; but the Milesians add to this that Periander the -son of Kypselos, being a special guest-friend of Thrasybulos the then -despot of Miletos, heard of the oracle which had been given to -Alyattes, and sending a messenger told Thrasybulos, in order that he -might have knowledge of it beforehand and take such counsel as the -case required. This is the story told by the Milesians. 21. And -Alyattes, when this answer was reported to him, sent a herald -forthwith to Miletos, desiring to make a truce with Thrasybulos and -the Milesians for so long a time as he should be building the temple. -He then was being sent as envoy to Miletos; and Thrasybulos in the -meantime being informed beforehand of the whole matter and knowing -what Alyattes was meaning to do, contrived this device:--he gathered -together in the market-place all the store of provisions which was -found in the city, both his own and that which belonged to private -persons; and he proclaimed to the Milesians that on a signal given by -him they should all begin to drink and make merry with one another. -22. This Thrasybulos did and thus proclaimed to the end that the -herald from Sardis, seeing a vast quantity of provisions carelessly -piled up, and the people feasting, might report this to Alyattes: and -so on fact it happened; for when the herald returned to Sardis after -seeing this and delivering to Thrasybulos the charge which was given -to him by the king of Lydia, the peace which was made, came about, as -I am informed, merely because of this. For Alyattes, who thought that -there was a great famine in Miletos and that the people had been worn -down to the extreme of misery, heard from the herald, when he returned -from Miletos, the opposite to that which he himself supposed. And -after this the peace was made between them on condition of being -guest-friends and allies to one another, and Alyattes built two -temples to Athene at Assessos in place of one, and himself recovered -from his sickness. With regard then to the war waged by Alyattes with -the Milesians and Thrasybulos things went thus. - -23. As for Periander, the man who gave information about the oracle to -Thrasybulos, he was the son of Kypselos, and despot of Corinth. In his -life, say the Corinthians, (and with them agree the Lesbians), there -happened to him a very great marvel, namely that Arion of Methymna was -carried ashore at Tainaron upon a dolphin's back. This man was a -harper second to none of those who then lived, and the first, so far -as we know, who composed a dithyramb, naming it so and teaching it to -a chorus[17] at Corinth. 24. This Arion, they say, who for the most -part of his time stayed with Periander, conceived a desire to sail to -Italy[18] and Sicily; and after he had there acquired large sums of -money, he wished to return again to Corinth. He set forth therefore -from Taras,[19] and as he had faith in Corinthians more than in other -men, he hired a ship with a crew of Corinthians. These, the story -says, when out in open sea, formed a plot to cast Arion overboard and -so possess his wealth; and he having obtained knowledge of this made -entreaties to them, offering them his wealth and asking them to grant -him his life. With this however he did not prevail upon them, but the -men who were conveying him bade him either slay himself there, that he -might receive burial on the land, or leap straightway into the sea. So -Arion being driven to a strait entreated them that, since they were so -minded, they would allow him to take his stand in full minstrel's garb -upon the deck[20] of the ship and sing; and he promised to put himself -to death after he had sung. They then, well pleased to think that they -should hear the best of all minstrels upon earth, drew back from the -stern towards the middle of the ship; and he put on the full -minstrel's garb and took his lyre, and standing on the deck performed -the Orthian measure. Then as the measure ended, he threw himself into -the sea just as he was, in his full minstrel's garb; and they went on -sailing away to Corinth, but him, they say, a dolphin supported on its -back and brought him to shore at Tainaron: and when he had come to -land he proceeded to Corinth with his minstrel's garb. Thither having -arrived he related all that had been done; and Periander doubting of -his story kept Arion in guard and would let him go nowhere, while he -kept careful watch for those who had conveyed him. When these came, he -called them and inquired of them if they had any report to make of -Arion; and when they said that he was safe in Italy and that they had -left him at Taras faring well, Arion suddenly appeared before them in -the same guise as when he made his leap from the ship; and they being -struck with amazement were no longer able to deny when they were -questioned. This is the tale told by the Corinthians and Lesbians -alike, and there is at Tainaron a votive offering of Arion of no great -size,[21] namely a bronze figure of a man upon a dolphin's back. - -25. Alyattes the Lydian, when he had thus waged war against the -Milesians, afterwards died, having reigned seven-and-fifty years. This -king, when he recovered from his sickness, dedicated a votive offering -at Delphi (being the second of his house who had so done), namely a -great mixing-bowl of silver with a stand for it of iron welded -together, which last is a sight worth seeing above all the offerings -at Delphi and the work of Glaucos the Chian, who of all men first -found out the art of welding iron. - -26. After Alyattes was dead Crœsus the son of Alyattes received the -kingdom in succession, being five-and-thirty years of age. He (as I -said) fought against the Hellenes and of them he attacked the -Ephesians first. The Ephesians then, being besieged by him, dedicated -their city to Artemis and tied a rope from the temple to the wall of -the city: now the distance between the ancient city, which was then -being besieged, and the temple is seven furlongs.[22] These, I say, -where the first upon whom Crœsus laid hands, but afterwards he did the -same to the other Ionian and Aiolian cities one by one, alleging -against them various causes of complaint, and making serious charges -against those in whose cases he could find serious grounds, while -against others of them he charged merely trifling offences. - -27. Then when the Hellenes in Asia had been conquered and forced to -pay tribute, he designed next to build for himself ships and to lay -hands upon those who dwelt in the islands; and when all was prepared -for his building of ships, they say that Bias of Priene (or, according -to another account, Pittacos of Mytilene) came to Sardis, and being -asked by Crœsus whether there was any new thing doing in Hellas, -brought to an end his building of ships by this saying: "O king," said -he, "the men of the islands are hiring a troop of ten thousand horse, -and with this they mean to march to Sardis and fight against thee." -And Crœsus, supposing that what he reported was true, said: "May the -gods put it into the minds of the dwellers of the islands to come with -horses against the sons of the Lydians!" And he answered and said: "O -king, I perceive that thou dost earnestly desire to catch the men of -the islands on the mainland riding upon horses; and it is not -unreasonable that thou shouldest wish for this: what else however -thinkest thou the men of the islands desire and have been praying for -ever since the time they heard that thou wert about to build ships -against them, than that they might catch the Lydians upon the sea, so -as to take vengeance upon thee for the Hellenes who dwell upon the -mainland, whom thou dost hold enslaved?" Crœsus, they say, was greatly -pleased with this conclusion,[23] and obeying his suggestion, for he -judged him to speak suitably, he stopped his building of ships; and -upon that he formed a friendship with the Ionians dwelling in the -islands. - -28. As time went on, when nearly all those dwelling on this side the -river Halys had been subdued, (for except the Kilikians and Lykians -Crœsus subdued and kept under his rule all the nations, that is to say -Lydians, Phrygians, Mysians, Mariandynoi, Chalybians, Paphlagonians, -Thracians both Thynian and Bithynian, Carians, Ionians, Dorians, -Aiolians, and Pamphylians),[24] 29, when these, I say, had been -subdued, and while he was still adding to his Lydian dominions, there -came to Sardis, then at the height of its wealth, all the wise men[25] -of the Hellas who chanced to be alive at that time, brought thither -severally by various occasions; and of them one was Solon the -Athenian, who after he had made laws for the Athenians at their -bidding, left his native country for ten years and sailed away saying -that he desired to visit various lands, in order that he might not be -compelled to repeal any of the laws which he had proposed.[26] For of -themselves the Athenians were not competent to do this, having bound -themselves by solemn oaths to submit for ten years to the laws which -Solon should propose for them. - -30. So Solon, having left his native country for this reason and for -the sake of seeing various lands, came to Amasis in Egypt, and also to -Crœsus at Sardis. Having there arrived he was entertained as a guest -by Crœsus in the king's palace; and afterwards, on the third or fourth -day, at the bidding of Crœsus his servants led Solon round to see his -treasuries; and they showed him all things, how great and magnificent -they were: and after he had looked upon them all and examined them as -he had occasion, Crœsus asked him as follows: "Athenian guest, much -report of thee has come to us, both in regard to thy wisdom and thy -wanderings, how that in thy search for wisdom thou hast traversed many -lands to see them; now therefore a desire has come upon me to ask thee -whether thou hast seen any whom thou deemest to be of all men the most -happy."[27] This he asked supposing that he himself was the happiest -of men; but Solon, using no flattery but the truth only, said: "Yes, O -king, Tellos the Athenian." And Crœsus, marvelling at that which he -said, asked him earnestly: "In what respect dost thou judge Tellos to -be the most happy?" And he said: "Tellos, in the first place, living -while his native State was prosperous, had sons fair and good and saw -from all of them children begotten and living to grow up; and secondly -he had what with us is accounted wealth, and after his life a most -glorious end: for when a battle was fought by the Athenians at Eleusis -against the neighbouring people, he brought up supports and routed the -foe and there died by a most fair death; and the Athenians buried him -publicly where he fell, and honoured him greatly." 31. So when Solon -had moved Crœsus to inquire further by the story of Tellos, recounting -how many points of happiness he had, the king asked again whom he had -seen proper to be placed next after this man, supposing that he -himself would certainly obtain at least the second place; but he -replied: "Cleobis and Biton: for these, who were of Argos by race, -possessed a sufficiency of wealth and, in addition to this, strength -of body such as I shall tell. Both equally had won prizes in the -games, and moreover the following tale is told of them:--There was a -feast of Hera among the Argives and it was by all means necessary that -their mother should be borne in a car to the temple. But since their -oxen were not brought up in time from the field, the young men, barred -from all else by lack of time, submitted themselves to the yoke and -drew the wain, their mother being borne by them upon it; and so they -brought it on for five-and-forty furlongs,[28] and came to the temple. -Then after they had done this and had been seen by the assembled -crowd, there came to their life a most excellent ending; and in this -the deity declared that it was better for man to die than to continue -to live. For the Argive men were standing round and extolling the -strength[29] of the young men, while the Argive women were extolling -the mother to whose lot it had fallen to have such sons; and the -mother being exceedingly rejoiced both by the deed itself and by the -report made of it, took her stand in front of the image of the goddess -and prayed that she would give to Cleobis and Biton her sons, who had -honoured her[30] greatly, that gift which is best for man to receive: -and after this prayer, when they had sacrificed and feasted, the young -men lay down to sleep within the temple itself, and never rose again, -but were held bound in this last end.[31] And the Argives made statues -in the likeness of them and dedicated them as offerings at Delphi, -thinking that they had proved themselves most excellent." 32. Thus -Solon assigned the second place in respect of happiness to these: and -Crœsus was moved to anger and said: "Athenian guest, hast thou then so -cast aside our prosperous state as worth nothing, that thou dost -prefer to us even men of private station?" And he said: "Crœsus, thou -art inquiring about human fortunes of one who well knows that the -Deity is altogether envious and apt to disturb our lot. For in the -course of long time a man may see many things which he would not -desire to see, and suffer also many things which he would not desire -to suffer. The limit of life for a man I lay down at seventy years: -and these seventy years give twenty-five thousand and two hundred -days, not reckoning for any intercalated month. Then if every other -one of these years shall be made longer by one month, that the seasons -may be caused to come round at the due time of the year, the -intercalated months will be in number five-and-thirty besides the -seventy years; and of these months the days will be one thousand and -fifty. Of all these days, being in number twenty-six thousand two -hundred and fifty, which go to the seventy years, one day produces -nothing at all which resembles what another brings with it. Thus then, -O Crœsus, man is altogether a creature of accident. As for thee, I -perceive that thou art both great in wealth and king of many men, but -that of which thou didst ask me I cannot call thee yet, until I learn -that thou hast brought thy life to a fair ending: for the very rich -man is not at all to be accounted more happy than he who has but his -subsistence from day to day, unless also the fortune go with him of -ending his life well in possession of all things fair. For many very -wealthy men are not happy,[32] while many who have but a moderate -living are fortunate;[33] and in truth the very rich man who is not -happy has two advantages only as compared with the poor man who is -fortunate, whereas this latter has many as compared with the rich man -who is not happy. The rich man is able better to fulfil his desire, -and also to endure a great calamity if it fall upon him; whereas the -other has advantage over him in these things which follow:--he is not -indeed able equally with the rich man to endure a calamity or to -fulfil his desire, but these his good fortune keeps away from him, -while he is sound of limb,[34] free from disease, untouched by -suffering, the father of fair children and himself of comely form; and -if in addition to this he shall end his life well, he is worthy to be -called that which thou seekest, namely a happy man; but before he -comes to his end it is well to hold back and not to call him yet happy -but only fortunate. Now to possess all these things together is -impossible for one who is mere man, just as no single land suffices to -supply all tings for itself, but one thing it has and another it -lacks, and the land that has the greatest number of things is the -best: so also in the case of a man, no single person is complete in -himself, for one thing he has and another he lacks; but whosoever of -men continues to the end in possession of the greatest number of these -things and then has a gracious ending of his life, he is by me -accounted worthy, O king, to receive this name. But we must of every -thing examine the end and how it will turn out at the last, for to -many God shows but a glimpse of happiness and then plucks them up by -the roots and overturns them." 33. Thus saying he refused to gratify -Crœsus, who sent him away from his presence holding him in no esteem, -and thinking him utterly senseless in that he passed over present good -things and bade men look to the end of every matter. - -34. After Solon had departed, a great retribution from God came upon -Crœsus, probably because he judged himself to be the happiest of all -men. First there came and stood by him a dream, which showed to him -the truth of the evils that were about to come to pass in respect of -his son. Now Crœsus had two sons, of whom one was deficient, seeing -that he was deaf and dumb, while the other far surpassed his -companions of the same age in all things: and the name of this last -was Atys. As regards this Atys then, the dream signified to Crœsus -that he should lose him by the blow of an iron spear-point:[35] and -when he rose up from sleep and considered the matter with himself, he -was struck with fear on account of the dream; and first he took for -his son a wife; and whereas his son had been wont to lead the armies -of the Lydians, he now no longer sent him forth anywhere on any such -business; and the javelins and lances and all such things which men -use for fighting he conveyed out of the men's apartments and piled -them up in the inner bed-chambers, for fear lest something hanging up -might fall down upon his son. 35. Then while he was engaged about the -marriage of his son, there came to Sardis a man under a misfortune and -with hands not clean, a Phrygian by birth and of the royal house. This -man came to the house of Crœsus, and according to the customs which -prevail in that land made request that he might have cleansing; and -Crœsus gave him cleansing: now the manner of cleansing among the -Lydians is the same almost as that which the Hellenes use. So when -Crœsus had done that which was customary, he asked of him whence he -came and who he was, saying as follows: "Man, who art thou, and from -what region of Phrygia didst thou come to sit upon my hearth? And whom -of men or women didst thou slay?" And he replied: "O king, I am the -son of Gordias, the son of Midas, and I am called Adrastos; and I slew -my own brother against my will, and therefore am I here, having been -driven forth by my father and deprived of all that I had." And Crœsus -answered thus: "Thou art, as it chances, the offshoot of men who are -our friends and thou hast come to friends, among whom thou shalt want -of nothing so long as thou shalt remain in our land: and thou wilt -find it most for thy profit to bear this misfortune as lightly as may -be." So he had his abode with Crœsus.[36] - -36. During this time there was produced in the Mysian Olympos a boar -of monstrous size. This, coming down from the mountain aforesaid, -ravaged the fields of the Mysians, and although the Mysians went out -against it often, yet they could do it no hurt, but rather received -hurt themselves from it; so at length messengers came from the Mysians -to Crœsus and said: "O king, there has appeared in our land a boar of -monstrous size, which lays waste our fields; and we, desiring eagerly -to take it, are not able: now therefore we ask of thee to send with us -thy son and also a chosen band of young men with dogs, that we may -destroy it out of our land." Thus they made request, and Crœsus -calling to mind the words of the dream spoke to them as follows: "As -touching my son, make no further mention of him in this matter; for I -will not send him with you, seeing that he is newly married and is -concerned now with the affairs of his marriage: but I will send with -you chosen men of the Lydians and the whole number of my hunting dogs, -and I will give command to those who go, to be as zealous as may be in -helping you to destroy the wild beast out of your land." - -37. Thus he made reply, and while the Mysians were being contented -with this answer, there came in also the son of Crœsus, having heard -of the request made by the Mysians: and when Crœsus said that he would -not send his son with them, the young man spoke as follows: "My -father, in times past the fairest and most noble part was allotted to -us, to go out continually to wars and to the chase and so have good -repute; but now thou hast debarred me from both of these, although -thou hast not observed in me any cowardly or faint-hearted spirit. And -now with what face must I appear when I go to and from the market- -place of the city? What kind of a man shall I be esteemed by the -citizens, and what kind of a man shall I be esteemed by my newly- -married wife? With what kind of a husband will she think that she is -mated? Therefore either let me go to the hunt, or persuade me by -reason that these things are better for me done as now they are." 38. -And Crœsus made answer thus: "My son, not because I have observed in -thee any spirit of cowardice or any other ungracious thing, do I act -thus; but a vision of a dream came and stood by me in my sleep and -told me that thou shouldest be short-lived, and that thou shouldest -perish by a spear-point of iron. With thought of this vision therefore -I both urged on this marriage for thee, and I refuse now to send thee -upon the matter which is being taken in hand, having a care of thee -that I may steal thee from thy fate at least for the period of my own -life, if by any means possible for me to do so. For thou art, as it -chances, my only son: the other I do not reckon as one, seeing that he -is deficient in hearing." 39. The young man made answer thus: "It may -well be forgiven in thee, O my father, that thou shouldest have a care -of me after having seen such a vision; but that which thou dost not -understand, and in which the meaning of the dream has escaped thee, it -is right that I should expound to thee. Thou sayest the dream declared -that I should end my life by means of a spear-point of iron: but what -hands has a boar, or what spear-point of iron, of which thou art -afraid? If the dream had told thee that I should end my life by a -tusk, or any other thing which resembles that, it would be right for -thee doubtless to do as thou art doing; but it said 'by a spear- -point.' Since therefore our fight will not be with men, let me now -go." 40. Crœsus made answer: "My son, thou dost partly prevail with me -by declaring thy judgment about the dream; therefore, having been -prevailed upon by thee, I change my resolution and allow thee to go to -the chase." - -41. Having thus said Crœsus went to summon Adrastos the Phrygian; and -when he came, he addressed him thus: "Adrastos, when thou wast struck -with a grievous misfortune (with which I reproach thee not), I -cleansed thee, and I have received thee into my house supplying all -thy costs. Now therefore, since having first received kindness from me -thou art bound to requite me with kindness, I ask of thee to be the -protector of my son who goes forth to the chase, lest any evil robbers -come upon you by the way to do you harm; and besides this thou too -oughtest to go where thou mayest become famous by thy deeds, for it -belongs to thee as an inheritance from thy fathers so to do, and -moreover thou hast strength for it." 42. Adrastos made answer: "O -king, but for this I should not have been going to any such contest of -valour; for first it is not fitting that one who is suffering such a -great misfortune as mine should seek the company of his fellows who -are in prosperity, and secondly I have no desire for it; and for many -reasons I should have kept myself away. But now, since thou art urgent -with me, and I ought to gratify thee (for I am bound to requite thee -with kindness), I am ready to do this: expect therefore that thy son, -whom thou commandest me to protect, will return home to thee unhurt, -so far as his protector may avail to keep him safe." 43. When he had -made answer to Crœsus in words like these, they afterwards set forth -provided with chosen young men and with dogs. And when they were come -to Mount Olympos, they tracked the animal; and having found it and -taken their stand round in a circle, they were hurling against it -their spears. Then the guest, he who had been cleansed of -manslaughter, whose name was Adrastos, hurling a spear at it missed -the boar and struck the son of Crœsus. So he being struck by the -spear-point fulfilled the saying of the dream. And one ran to report -to Crœsus that which had come to pass, and having come to Sardis he -signified to him of the combat and of the fate of his son. 44. And -Crœsus was very greatly disturbed by the death of his son, and was -much the more moved to complaining by this, namely that his son was -slain by the man whom he had himself cleansed of manslaughter. And -being grievously troubled by the misfortune he called upon Zeus the -Cleanser, protesting to him that which he had suffered from his guest, -and he called moreover upon the Protector of Suppliants[37] and the -Guardian of Friendship,[38] naming still the same god, and calling -upon him as the Protector of Suppliants because when he received the -guest into his house he had been fostering ignorantly the slayer of -his son, and as the Guardian of Friendship because having sent him as -a protector he had found him the worst of foes. 45. After this the -Lydians came bearing the corpse, and behind it followed the slayer: -and he taking his stand before the corpse delivered himself up to -Crœsus, holding forth his hands and bidding the king slay him over the -corpse, speaking of his former misfortune and saying that in addition -to this he had now been the destroyer of the man who had cleansed him -of it; and that life for him was no more worth living. But Crœsus -hearing this pitied Adrastos, although he was himself suffering so -great an evil of his own, and said to him: "Guest, I have already -received from thee all the satisfaction that is due, seeing that thou -dost condemn thyself to suffer death; and not thou alone art the cause -of this evil, except in so far as thou wert the instrument of it -against thine own will, but some one, as I suppose, of the gods, who -also long ago signified to me that which was about to be." So Crœsus -buried his son as was fitting: but Adrastos the son of Gordias, the -son of Midas, he who had been the slayer of his own brother and the -slayer also of the man who had cleansed him, when silence came of all -men round about the tomb, recognising that he was more grievously -burdened by misfortune than all men of whom he knew, slew himself upon -the grave. - -46. For two years then Crœsus remained quiet in his mourning, because -he was deprived of his son: but after this period of time the -overthrowing of the rule of Astyages the son of Kyaxares by Cyrus the -son of Cambyses, and the growing greatness of the Persians caused -Crœsus to cease from his mourning, and led him to a care of cutting -short the power of the Persians, if by any means he might, while yet -it was in growth and before they should have become great. - -So having formed this design he began forthwith to make trial of the -Oracles, both those of the Hellenes and that in Libya, sending -messengers some to one place and some to another, some to go to -Delphi, others to Abai of the Phokians, and others to Dodona; and some -were sent to the shrine of Amphiaraos and to that of Trophonios, -others to Branchidai in the land of Miletos: these are the Oracles of -the Hellenes to which Crœsus sent messengers to seek divination; and -others he sent to the shrine of Ammon in Libya to inquire there. Now -he was sending the messengers abroad to the end that he might try the -Oracles and find out what knowledge they had, so that if they should -be found to have knowledge of the truth, he might send and ask them -secondly whether he should attempt to march against the Persians. 47. -And to the Lydians whom he sent to make trial of the Oracles he gave -charge as follows,--that from the day on which they set out from -Sardis they should reckon up the number of the days following and on -the hundredth day they should consult the Oracles, asking what Crœsus -the son of Alyattes king of the Lydians chanced then to be doing: and -whatever the Oracles severally should prophesy, this they should cause -to be written down[39] and bear it back to him. Now what the other -Oracles prophesied is not by any reported, but at Delphi, so soon as -the Lydians entered the sanctuary of the temple[40] to consult the god -and asked that which they were commanded to ask, the Pythian -prophetess spoke thus in hexameter measure: - - "But the number of sand I know,[41] and the measure of drops in the ocean; - The dumb man I understand, and I hear the speech of the speechless: - And there hath come to my soul the smell of a strong-shelled tortoise - Boiling in caldron of bronze, and the flesh of a lamb mingled with it; - Under it bronze is laid, it hath bronze as a clothing upon it." - -48. When the Pythian prophetess had uttered this oracle, the Lydians -caused the prophecy to be written down, and went away at once to -Sardis. And when the rest also who had been sent round were there -arrived with the answers of the Oracles, then Crœsus unfolded the -writings one by one and looked upon them: and at first none of them -pleased him, but when he heard that from Delphi, forthwith he did -worship to the god and accepted the answer,[42] judging that the -Oracle at Delphi was the only true one, because it had found out what -he himself had done. For when he had sent to the several Oracles his -messengers to consult the gods, keeping well in mind the appointed day -he contrived the following device,--he thought of something which it -would be impossible to discover or to conceive of, and cutting up a -tortoise and a lamb he boiled them together himself in a caldron of -bronze, laying a cover of bronze over them. 49. This then was the -answer given to Crœsus from Delphi; and as regards the answer of -Amphiaraos, I cannot tell what he replied to the Lydians after they -had done the things customary in his temple,[43] for there is no -record of this any more than of the others, except only that Crœsus -thought that he also[44] possessed a true Oracle. - -50. After this with great sacrifices he endeavoured to win the favour -of the god at Delphi: for of all the animals that are fit for -sacrifice he offered three thousand of each kind, and he heaped up -couches overlaid with gold and overlaid with silver, and cups of gold, -and robes of purple, and tunics, making of them a great pyre, and this -he burnt up, hoping by these means the more to win over the god to the -side of the Lydians: and he proclaimed to all the Lydians that every -one of them should make sacrifice with that which each man had. And -when he had finished the sacrifice, he melted down a vast quantity of -gold, and of it he wrought half-plinths[45] making them six palms[46] -in length and three in breadth, and in height one palm; and their -number was one hundred and seventeen. Of these four were of pure -gold[47] weighing two talents and a half[48] each, and others of gold -alloyed with silver[49] weighing two talents. And he caused to be made -also an image of a lion of pure gold weighing ten talents; which lion, -when the temple of Delphi was being burnt down, fell from off the -half-plinths, for upon these it was set,[50] and is placed now in the -treasury of the Corinthians, weighing six talents and a half, for -three talents and a half were melted away from it. 51. So Crœsus -having finished all these things sent them to Delphi, and with them -these besides:--two mixing bowls of great size, one of gold and the -other of silver, of which the golden bowl was placed on the right hand -as one enters the temple, and the silver on the left, but the places -of these also were changed after the temple was burnt down, and the -golden bowl is now placed in the treasury of the people of Clazomenai, -weighing eight and a half talents and twelve pounds over,[51] while -the silver one is placed in the corner of the vestibule[52] and holds -six hundred amphors[53] (being filled with wine by the Delphians on -the feast of the Theophania): this the people of Delphi say is the -work of Theodoros the Samian,[54] and, as I think, rightly, for it is -evident to me that the workmanship is of no common kind: moreover -Crœsus sent four silver wine-jars, which stand in the treasury of the -Corinthians, and two vessels for lustral water,[55] one of gold and -the other of silver, of which the gold one is inscribed "from the -Lacedemonians," who say that it is their offering: therein however -they do not speak rightly; for this also is from Crœsus, but one of -the Delphians wrote the inscription upon it, desiring to gratify the -Lacedemonians; and his name I know but will not make mention of it. -The boy through whose hand the water flows is from the Lacedemonians, -but neither of the vessels for lustral water. And many other votive -offerings Crœsus sent with these, not specially distinguished, among -which are certain castings[56] of silver of a round shape, and also a -golden figure of a woman three cubits high, which the Delphians say is -a statue of the baker of Crœsus. Moreover Crœsus dedicated the -ornaments from his wife's neck and her girdles. 52. These are the -things which he sent to Delphi; and to Amphiaraos, having heard of his -valour and of his evil fate, he dedicated a shield made altogether of -gold throughout, and a spear all of solid gold, the shaft being of -gold also as well as the two points, which offerings were both -remaining even to my time at Thebes in the temple of Ismenian Apollo. - -53. To the Lydians who were to carry these gifts to the temples Crœsus -gave charge that they should ask the Oracles this question also,-- -whether Crœsus should march against the Persians, and if so, whether -he should join with himself any army of men as his friends. And when -the Lydians had arrived at the places to which they had been sent and -had dedicated the votive offerings, they inquired of the Oracles and -said: "Crœsus, king of the Lydians and of other nations, considering -that these are the only true Oracles among men, presents to you[57] -gifts such as your revelations deserve, and asks you again now whether -he shall march against the Persians, and if so, whether he shall join -with himself any army of men as allies." They inquired thus, and the -answers of both the Oracles agreed in one, declaring to Crœsus that if -he should march against the Persians he should destroy a great empire: -and they counselled him to find out the most powerful of the Hellenes -and join these with himself as friends. 54. So when the answers were -brought back and Crœsus heard them, he was delighted with the oracles, -and expecting that he would certainly destroy the kingdom of Cyrus, he -sent again to Pytho,[58] and presented to the men of Delphi, having -ascertained the number of them, two staters of gold for each man: and -in return for this the Delphians gave to Crœsus and to the Lydians -precedence in consulting the Oracle and freedom from all payments, and -the right to front seats at the games, with this privilege also for -all time, that any one of them who wished should be allowed to become -a citizen of Delphi. 55. And having made presents to the men of -Delphi, Crœsus consulted the Oracle the third time; for from the time -when he learnt the truth of the Oracle, he made abundant use of -it.[59] And consulting the Oracle he inquired whether his monarchy -would endure for a long time. And the Pythian prophetess answered him -thus: - - "But when it cometh to pass that a mule of the Medes shall be monarch - Then by the pebbly Hermos, O Lydian delicate-footed, - Flee and stay not, and be not ashamed to be callèd a coward." - -56. By these lines when they came to him Crœsus was pleased more than -by all the rest, for he supposed that a mule would never be ruler of -the Medes instead of a man, and accordingly that he himself and his -heirs would never cease from their rule. Then after this he gave -thought to inquire which people of the Hellenes he should esteem the -most powerful and gain over to himself as friends. And inquiring he -found that the Lacedemonians and the Athenians had the pre-eminence, -the first of the Dorian and the others of the Ionian race. For these -were the most eminent races in ancient time, the second being a -Pelasgian and the first a Hellenic race: and the one never migrated -from its place in any direction, while the other was very exceedingly -given to wanderings; for in the reign of Deucalion this race dwelt in -Pthiotis, and in the time of Doros the son of Hellen in the land lying -below Ossa and Olympos, which is called Histiaiotis; and when it was -driven from Histiaiotis by the sons of Cadmos, it dwelt in Pindos and -was called Makednian; and thence it moved afterwards to Dryopis, and -from Dryopis it came finally to Peloponnesus, and began to be called -Dorian. - -57. What language however the Pelasgians used to speak I am not able -with certainty to say. But if one must pronounce judging by those that -still remain of the Pelasgians who dwelt in the city of Creston[60] -above the Tyrsenians, and who were once neighbours of the race now -called Dorian, dwelling then in the land which is now called -Thessaliotis, and also by those that remain of the Pelasgians who -settled at Plakia and Skylake in the region of the Hellespont, who -before that had been settlers with the Athenians,[61] and of the -natives of the various other towns which are really Pelasgian, though -they have lost the name,--if one must pronounce judging by these, the -Pelasgians used to speak a Barbarian language. If therefore all the -Pelasgian race was such as these, then the Attic race, being -Pelasgian, at the same time when it changed and became Hellenic, -unlearnt also its language. For the people of Creston do not speak the -same language with any of those who dwell about them, nor yet do the -people of Phakia, but they speak the same language one as the other: -and by this it is proved that they still keep unchanged the form of -language which they brought with them when they migrated to these -places. 58. As for the Hellenic race, it has used ever the same -language, as I clearly perceive, since it first took its rise; but -since the time when it parted off feeble at first from the Pelasgian -race, setting forth from a small beginning it has increased to that -great number of races which we see,[62] and chiefly because many -Barbarian races have been added to it besides. Moreover it is true, as -I think,[62a] of the Pelasgian race also,[63] that so far as it -remained Barbarian it never made any great increase. - -59. Of these races then Crœsus was informed that the Athenian was held -subject and torn with faction by Peisistratos[64] the son of -Hippocrates, who then was despot of the Athenians. For to Hippocrates, -when as a private citizen he went to view the Olympic games, a great -marvel had occurred. After he had offered the sacrifice, the caldrons -which were standing upon the hearth, full of pieces of flesh and of -water, boiled without fire under them and ran over. And Chilon the -Lacedemonian, who chanced to have been present and to have seen the -marvel, advised Hippocrates first not to bring into his house a wife -to bear him children, and secondly, if he happened to have one -already, to dismiss her, and if he chanced to have a son, to disown -him. When Chilon had thus recommended, Hippocrates, they say, was not -willing to be persuaded, and so there was born to him afterwards this -Peisistratos; who, when the Athenians of the shore[65] were at feud -with those of the plain, Megacles the son of Alcmaion being leader of -the first faction, and Lycurgos the son of Aristolaïdes of that of the -plain, aimed at the despotism for himself and gathered a third party. -So then, after having collected supporters and called himself leader -of the men of the mountain-lands,[66] he contrived a device as -follows:--he inflicted wounds upon himself and upon his mules, and -then drove his car into the market-place, as if he had just escaped -from his opponents, who, as he alleged, had desired to kill him when -he was driving into the country: and he asked the commons that he -might obtain some protection from them, for before this he had gained -reputation in his command against the Megarians, during which he took -Nisaia and performed other signal service. And the commons of the -Athenians being deceived gave him those[67] men chosen from the -dwellers in the city who became not indeed the spear-men[68] of -Peisistratos but his club-men; for they followed behind him bearing -wooden clubs. And these made insurrection with Peisistratos and -obtained possession of the Acropolis. Then Peisistratos was ruler of -the Athenians, not having disturbed the existing magistrates nor -changed the ancient laws; but he administered the State under that -constitution of things which was already established, ordering it -fairly and well. 60. However, no long time after this the followers of -Megacles and those of Lycurgos joined together and drove him forth. -Thus Peisistratos had obtained possession of Athens for the first -time, and thus he lost the power before he had it firmly rooted. But -those who had driven out Peisistratos became afterwards at feud with -one another again. And Megacles, harassed by the party strife,[69] -sent a message to Peisistratos asking whether he was willing to have -his daughter to wife on condition of becoming despot. And Peisistratos -having accepted the proposal and made an agreement on these terms, -they contrived with a view to his return a device the most simple by -far, as I think, that ever was practised, considering at least that it -was devised at a time when the Hellenic race had been long marked off -from the Barbarian as more skilful and further removed from foolish -simplicity, and among the Athenians who are accounted the first of the -Hellenes in ability.[70] In the deme of Paiania there was a woman -whose name was Phya, in height four cubits all but three fingers,[71] -and also fair of form. This woman they dressed in full armour and -caused her to ascend a chariot and showed her the bearing in which she -might best beseem her part,[72] and so they drove to the city, having -sent on heralds to run before them, who, when they arrived at the -city, spoke that which had been commanded them, saying as follows: "O -Athenians, receive with favour Peisistratos, whom Athene herself, -honouring him most of all men, brings back to her Acropolis." So the -heralds went about hither and thither saying this, and straightway -there came to the demes in the country round a report that Athene was -bringing Peisistratos back, while at the same time the men of the -city, persuaded that the woman was the very goddess herself, were -paying worship to the human creature and receiving Peisistratos. 61. -So having received back the despotism in the manner which has been -said, Peisistratos according to the agreement made with Megacles -married the daughter of Megacles; but as he had already sons who were -young men, and as the descendants of Alcmaion were said to be under a -curse,[73] therefore not desiring that children should be born to him -from his newly-married wife, he had commerce with her not in the -accustomed manner. And at first the woman kept this secret, but -afterwards she told her mother, whether in answer to her inquiry or -not I cannot tell; and the mother told her husband Megacles. He then -was very indignant that he should be dishonoured by Peisistratos; and -in his anger straightway he proceeded to compose his quarrel with the -men of his faction. And when Peisistratos heard of that which was -being done against himself, he departed wholly from the land and came -to Eretria, where he took counsel together with his sons: and the -advice of Hippias having prevailed, that they should endeavour to win -back the despotism, they began to gather gifts of money from those -States which owed them obligations for favours received: and many -contributed great sums, but the Thebans surpassed the rest in the -giving of money. Then, not to make the story long, time elapsed and at -last everything was prepared for their return. For certain Argives -came as mercenaries from the Peloponnesus, and a man of Naxos had come -to them of his own motion, whose name was Lygdamis, and showed very -great zeal in providing both money and men. 62. So starting from -Eretria after the lapse of ten years[74] they returned back; and in -Attica the first place of which they took possession was Marathon. -While they were encamping here, their partisans from the city came to -them, and also others flowed in from the various demes, to whom -despotic rule was more welcome than freedom. So these were gathering -themselves together; but the Athenians in the city, so long as -Peisistratos was collecting the money, and afterwards when he took -possession of Marathon, made no account of it; but when they heard -that he was marching from Marathon towards the city, then they went to -the rescue against him. These then were going in full force to fight -against the returning exiles, and the forces of Peisistratos, as they -went towards the city starting from Marathon, met them just when they -came to the temple of Athene Pallenis, and there encamped opposite to -them. Then moved by divine guidance[75] there came into the presence -of Peisistratos Amphilytos the Arcarnanian,[76] a soothsayer, who -approaching him uttered an oracle in hexameter verse, saying thus: - - "But now the cast hath been made and the net hath been widely extended, - And in the night the tunnies will dart through the moon-lighted waters." - -63. This oracle he uttered to him being divinely inspired, and -Peisistratos, having understood the oracle and having said that he -accepted the prophecy which was uttered, led his army against the -enemy. Now the Athenians from the city were just at that time occupied -with the morning meal, and some of them after their meal with games of -dice or with sleep; and the forces of Peisistratos fell upon the -Athenians and put them to flight. Then as they fled, Peisistratos -devised a very skilful counsel, to the end that the Athenians might -not gather again into one body but might remain scattered abroad. He -mounted his sons on horseback and sent them before him; and overtaking -the fugitives they said that which was commanded them by Peisistratos, -bidding them be of good cheer and that each man should depart to his -own home. 64. Thus then the Athenians did, and so Peisistratos for the -third time obtained possession of Athens, and he firmly rooted his -despotism by many foreign mercenaries and by much revenue of money, -coming partly from the land itself and partly from about the river -Strymon, and also by taking as hostages the sons of those Athenians -who had remained in the land and had not at once fled, and placing -them in the hands of Naxos; for this also Peisistratos conquered by -war and delivered into the charge of Lygdamis. Moreover besides this -he cleansed the island of Delos in obedience to the oracles; and his -cleansing was of the following kind:--so far as the view from the -temple extended[77] he dug up all the dead bodies which were buried in -this part and removed them to another part of Delos. So Peisistratos -was despot of the Athenians; but of the Athenians some had fallen in -the battle, and others of them with the sons of Alcmaion were exiles -from their native land. - -65. Such was the condition of things which Crœsus heard was prevailing -among the Athenians during this time; but as to the Lacedemonians he -heard that they had escaped from great evils and had now got the -better of the Tegeans in the war. For when Leon and Hegesicles were -kings of Sparta, the Lacedemonians, who had good success in all their -other wars, suffered disaster in that alone which they waged against -the men of Tegea. Moreover in the times before this they had the worst -laws of almost all the Hellenes, both in matters which concerned -themselves alone and also in that they had no dealings with strangers. -And they made their change to a good constitution of laws thus:-- -Lycurgos, a man of the Spartans who was held in high repute, came to -the Oracle at Delphi, and as he entered the sanctuary of the -temple,[40] straightway the Pythian prophetess said as follows: - - "Lo, thou art come, O Lycurgos, to this rich shrine of my temple, - Loved thou by Zeus and by all who possess the abodes of Olympos. - Whether to call thee a god, I doubt, in my voices prophetic, - God or a man, but rather a god I think, O Lycurgos." - -Some say in addition to this that the Pythian prophetess also set -forth to him the order of things which is now established for the -Spartans; but the Lacedemonians themselves say that Lycurgos having -become guardian of Leobotes his brother's son, who was king of the -Spartans, brought in these things from Crete. For as soon as he became -guardian, he changed all the prevailing laws, and took measures that -they should not transgress his institutions: and after this Lycurgos -established that which appertained to war, namely /Enomoties/ and -/Triecads/ and Common Meals,[77a] and in addition to this the Ephors -and the Senate. [66] Having changed thus, the Spartans had good laws; -and to Lycurgos after he was dead they erected a temple, and they pay -him great worship. So then, as might be supposed, with a fertile land -and with no small number of men dwelling in it, they straightway shot -up and became prosperous: and it was no longer sufficient for them to -keep still; but presuming that they were superior in strength to the -Arcadians, they consulted the Oracle at Delphi respecting conquest of -the whole of Arcadia; and the Pythian prophetess gave answer thus: - - "The land of Arcadia thou askest; thou askest me much; I refuse it; - Many there are in Arcadian land, stout men, eating acorns; - These will prevent thee from this: but I am not grudging towards thee; - Tegea beaten with sounding feet I will give thee to dance in, - And a fair plain I will give thee to measure with line and divide it." - -When the Lacedemonians heard report of this, they held off from the -other Arcadians, and marched against the Tegeans with fetters in their -hands, trusting to a deceitful[78] oracle and expecting that they -would make slaves of the men of Tegea. But having been worsted in the -encounter, those of them who were taken alive worked wearing the -fetters which they themselves brought with them and having "measured -with line and divided"[79] the plain of the Tegeans. And these fetters -with which they had been bound were preserved even to my own time at -Tegea, hanging about the temple of Athene Alea.[80] 67. In the former -war then I say they struggled against the Tegeans continually with ill -success; but in the time of Crœsus and in the reign of Anaxandrides -and Ariston at Lacedemon the Spartans had at length become victors in -the war; and they became so in the following manner:--As they -continued to be always worsted in the war by the men of Tegea, they -sent messengers to consult the Oracle at Delphi and inquired what god -they should propitiate in order to get the better of the men of Tegea -in the war: and the Pythian prophetess made answer to them that they -should bring into their land the bones of Orestes the son of -Agamemnon. Then as they were not able to find the grave of Orestes, -they sent men again to go to the god and to inquire about the spot -where Orestes was laid: and when the messengers who were sent asked -this, the prophetess said as follows: - - "Tegea there is, in Arcadian land, in a smooth place founded; - Where there do blow two blasts by strong compulsion together; - Stroke too there is and stroke in return, and trouble on trouble. - There Agamemnon's son in the life-giving earth is reposing; - Him if thou bring with thee home, of Tegea thou shalt be master."[81] - -When the Lacedemonians had heard this they were none the less far from -finding it out, though they searched all places; until the time that -Lichas, one of those Spartans who are called "Well-doers,"[82] -discovered it. Now the "Well-doers" are of the citizens the eldest who -are passing from the ranks of the "Horsemen," in each year five; and -these are bound during that year in which they pass out from the -"Horsemen," to allow themselves to be sent without ceasing to various -places by the Spartan State. 68. Lichas then, being one of these, -discovered it in Tegea by means both of fortune and ability. For as -there were at that time dealings under truce with the men of Tegea, he -had come to a forge there and was looking at iron being wrought; and -he was in wonder as he saw that which was being done. The smith -therefore, perceiving that he marvelled at it, ceased from his work -and said: "Surely, thou stranger of Lacedemon, if thou hadst seen that -which I once saw, thou wouldst have marvelled much, since now it falls -out that thou dost marvel so greatly at the working of this iron; for -I, desiring in this enclosure to make a well, lighted in my digging -upon a coffin of seven cubits in length; and not believing that ever -there had been men larger than those of the present day, I opened it, -and I saw that the dead body was equal in length to the coffin: then -after I had measured it, I filled in the earth over it again." He then -thus told him of that which he had seen; and the other, having thought -upon that which was told, conjectured that this was Orestes according -to the saying of the Oracle, forming his conjecture in the following -manner:--whereas he saw that the smith had two pairs of bellows, he -concluded that these were the winds spoken of, and that the anvil and -the hammer were the stroke and the stroke in return, and that the iron -which was being wrought was the trouble laid upon trouble, making -comparison by the thought that iron has been discovered for the evil -of mankind. Having thus conjectured he came back to Sparta and -declared the whole matter to the Lacedemonians; and they brought a -charge against him on a fictitious pretext and drove him out into -exile.[83] So having come to Tegea, he told the smith of his evil -fortune and endeavoured to hire from him the enclosure, but at first -he would not allow him to have it: at length however Lichas persuaded -him and he took up his abode there; and he dug up the grave and -gathered together the bones and went with them away to Sparta. From -that time, whenever they made trial of one another, the Lacedemonians -had much the advantage in the war; and by now they had subdued to -themselves the greater part of Peloponnesus besides. - -69. Crœsus accordingly being informed of all these things was sending -messengers to Sparta with gifts in their hands to ask for an alliance, -having commanded them what they ought to say: and they when they came -said: "Crœsus king of the Lydians and also of other nations sent us -hither and saith as follows: O Lacedemonians, whereas the god by an -oracle bade me join with myself the Hellene as a friend, therefore, -since I am informed that ye are the chiefs of Hellas, I invite you -according to the oracle, desiring to be your friend and your ally -apart from all guile and deceit." Thus did Crœsus announce to the -Lacedemonians through his messengers; and the Lacedemonians, who -themselves also had heard of the oracle given to Crœsus, were pleased -at the coming of the Lydians and exchanged oaths of friendship and -alliance: for they were bound to Crœsus also by some services rendered -to them even before this time; since the Lacedemonians had sent to -Sardis and were buying gold there with purpose of using it for the -image of Apollo which is now set up on Mount Thornax in the -Lacedemonian land; and Crœsus, when they desired to buy it, gave it -them as a gift. 70. For this reason therefore the Lacedemonians -accepted the alliance, and also because he chose them as his friends, -preferring them to all the other Hellenes. And not only were they -ready themselves when he made his offer, but they caused a mixing-bowl -to be made of bronze, covered outside with figures round the rim and -of such a size as to hold three hundred amphors,[84] and this they -conveyed, desiring to give it as a gift in return to Crœsus. This bowl -never came to Sardis for reasons of which two accounts are given as -follows:--The Lacedemonians say that when the bowl was on its way to -Sardis and came opposite the land of Samos, the men of Samos having -heard of it sailed out with ships of war and took it away; but the -Samians themselves say that the Lacedemonians who were conveying the -bowl, finding that they were too late and hearing that Sardis had been -taken and Crœsus was a prisoner, sold the bowl in Samos, and certain -private persons bought it and dedicated it as a votive offering in the -temple of Hera; and probably those who had sold it would say when they -returned to Sparta that it had been taken from them by the Samians. - -71. Thus then it happened about the mixing-bowl: but meanwhile Crœsus, -mistaking the meaning of the oracle, was making a march into -Cappadokia, expecting to overthrow Cyrus and the power of the -Persians: and while Crœsus was preparing to march against the -Persians, one of the Lydians, who even before this time was thought to -be a wise man but in consequence of this opinion got a very great name -for wisdom among the Lydians, had advised Crœsus as follows (the name -of the man was Sandanis):--"O king, thou art preparing to march -against men who wear breeches of leather, and the rest of their -clothing is of leather also; and they eat food not such as they desire -but such as they can obtain, dwelling in a land which is rugged; and -moreover they make no use of wine but drink water; and no figs have -they for dessert, nor any other good thing. On the one hand, if thou -shalt overcome them, what wilt thou take away from them, seeing they -have nothing? and on the other hand, if thou shalt be overcome, -consider how many good things thou wilt lose; for once having tasted -our good things, they will cling to them fast and it will not be -possible to drive them away. I for my own part feel gratitude to the -gods that they do not put it into the minds of the Persians to march -against the Lydians." Thus he spoke not persuading Crœsus: for it is -true indeed that the Persians before they subdued the Lydians had no -luxury nor any good thing. - -72. Now the Cappadokians are called by the Hellenes Syrians;[85] and -these Syrians, before the Persians had rule, were subjects of the -Medes, but at this time they were subjects of Cyrus. For the boundary -between the Median empire and the Lydian was the river Halys; and this -flows from the mountain-land of Armenia through the Kilikians, and -afterwards, as it flows, it has the Matienians on the right hand and -the Phrygians on the other side; then passing by these and flowing up -towards the North Wind, it bounds on the one side the Cappadokian -Syrians and on the left hand the Paphlagonians. Thus the river Halys -cuts off from the rest almost all the lower parts of Asia by a line -extending from the sea that is opposite Cyprus to the Euxine. And this -tract is the neck of the whole peninsula, the distance of the journey -being such that five days are spent on the way by a man without -encumbrance.[86] - -73. Now for the following reasons Crœsus was marching into Cappadokia: ---first because he desired to acquire the land in addition to his own -possessions, and then especially because he had confidence in the -oracle and wished to take vengeance on Cyrus for Astyages. For Cyrus -the son of Cambyses had conquered Astyages and was keeping him in -captivity, who was brother by marriage to Crœsus and king of the -Medes: and he had become the brother by marriage of Crœsus in this -manner:--A horde of the nomad Scythians at feud with the rest withdrew -and sought refuge in the land of the Medes: and at this time the ruler -of the Medes was Kyaxares the son of Phraortes, the son of Deïokes, -who at first dealt well with these Scythians, being suppliants for his -protection; and esteeming them very highly he delivered boys to them -to learn their speech and the art of shooting with the bow. Then time -went by, and the Scythians used to go out continually to the chase and -always brought back something; till once it happened that they took -nothing, and when they returned with empty hands Kyaxares (being, as -he showed on this occasion, not of an eminently good disposition[87]) -dealt with them very harshly and used insult towards them. And they, -when they had received this treatment from Kyaxares, considering that -they had suffered indignity, planned to kill and to cut up one of the -boys who were being instructed among them, and having dressed his -flesh as they had been wont to dress the wild animals, to bear it to -Kyaxares and give it to him, pretending that it was game taken in -hunting; and when they had given it, their design was to make their -way as quickly as possible to Alyattes the son of Sadyattes at Sardis. -This then was done; and Kyaxares with the guests who ate at his table -tasted of that meat, and the Scythians having so done became -suppliants for the protection of Alyattes. 74. After this, seeing that -Alyattes would not give up the Scythians when Kyaxares demanded them, -there had arisen war between the Lydians and the Medes lasting five -years; in which years the Medes often discomfited the Lydians and the -Lydians often discomfited the Medes (and among others they fought also -a battle by night):[88] and as they still carried on the war with -equally balanced fortune, in the sixth year a battle took place in -which it happened, when the fight had begun, that suddenly the day -became night. And this change of the day Thales the Milesian had -foretold to the Ionians laying down as a limit this very year in which -the change took place. The Lydians however and the Medes, when they -saw that it had become night instead of day, ceased from their -fighting and were much more eager both of them that peace should be -made between them. And they who brought about the peace between them -were Syennesis the Kilikian and Labynetos the Babylonian:[89] these -were they who urged also the taking of the oath by them, and they -brought about an interchange of marriages; for they decided that -Alyattes should give his daughter Aryenis to Astyages the son of -Kyaxares, seeing that without the compulsion of a strong tie -agreements are apt not to hold strongly together. Now these nations -observe the same ceremonies in taking oaths as the Hellenes, and in -addition to them they make incision into the skin of their arms, and -then lick up the blood each of the other. - -75. This Astyages then, being his mother's father, Cyrus had conquered -and made prisoner for a reason which I shall declare in the history -which comes after.[90] This then was the complaint which Crœsus had -against Cyrus when he sent to the Oracles to ask if he should march -against the Persians; and when a deceitful answer had come back to -him, he marched into the dominion of the Persians, supposing that the -answer was favourable to himself. And when Crœsus came to the river -Halys, then, according to my account, he passed his army across by the -bridges which there were; but, according to the account which prevails -among the Hellenes, Thales the Milesian enabled him to pass his army -across. For, say they, when Crœsus was at a loss how his army should -pass over the river (since, they add, there were not yet at that time -the bridges which now there are), Thales being present in the army -caused the river, which flowed then on the left hand of the army, to -flow partly also on the right; and he did it thus:--beginning above -the camp he proceeded to dig a deep channel, directing it in the form -of a crescent moon, so that the river might take the camp there -pitched in the rear, being turned aside from its ancient course by -this way along the channel, and afterwards passing by the camp might -fall again into its ancient course; so that as soon as the river was -thus parted in two it became fordable by both branches: and some say -even that the ancient course of the river was altogether dried up. But -this tale I do not admit as true, for how then did they pass over the -river as they went back? 76. And Crœsus, when he had passed over with -his army, came to that place in Cappadokia which is called Pteria (now -Pteria is the strongest place in this country, and is situated -somewhere about in a line with the city of Sinope[91] on the Euxine). -Here he encamped and ravaged the fields of the Syrians. Moreover he -took the city of the Pterians, and sold the people into slavery, and -he took also all the towns that lay about it; and the Syrians, who -were not guilty of any wrong, he forced to remove from their -homes.[92] Meanwhile Cyrus, having gathered his own forces and having -taken up in addition to them all who dwelt in the region between, was -coming to meet Crœsus. Before he began however to lead forth his army, -he had sent heralds to the Ionians and tried to induce them to revolt -from Crœsus; but the Ionians would not do as he said. Then when Cyrus -was come and had encamped over against Crœsus, they made trial of one -another by force of arms in the land of Pteria: and after hard -fighting, when many had fallen on both sides, at length, night having -come on, they parted from one the other with no victory on either -side. - -77. Thus the two armies contended with one another: and Crœsus being -ill satisfied with his own army in respect of number (for the army -which he had when he fought was far smaller than that of Cyrus), being -dissatisfied with it I say on this account, as Cyrus did not attempt -to advance against him on the following day, marched back to Sardis, -having it in his mind to call the Egyptians to his help according to -the oath which they had taken (for he had made an alliance with Amasis -king of Egypt before he made the alliance with the Lacedemonians), and -to summon the Babylonians as well (for with these also an alliance had -been concluded by him, Labynetos[93] being at that time ruler of the -Babylonians), and moreover to send a message to the Lacedemonians -bidding them appear at a fixed time: and then after he had got all -these together and had gathered his own army, his design was to let -the winter go by and at the coming of spring to march against the -Persians. So with these thoughts in his mind, as soon as he came to -Sardis he proceeded to send heralds to his several allies to give them -notice that by the fifth month from that time they should assemble at -Sardis: but the army which he had with him and which had fought with -the Persians, an army which consisted of mercenary troops,[94] he let -go and disbanded altogether, never expecting that Cyrus, after having -contended against him with such even fortune, would after all march -upon Sardis. - -78. When Crœsus had these plans in his mind, the suburb of the city -became of a sudden all full of serpents; and when these had appeared, -the horses leaving off to feed in their pastures came constantly -thither and devoured them. When Crœsus saw this he deemed it to be a -portent, as indeed it was: and forthwith he despatched messengers to -the dwelling of the Telmessians, who interpret omens: and the -messengers who were sent to consult arrived there and learnt from the -Telmessians what the portent meant to signify, but they did not -succeed in reporting the answer to Crœsus, for before they sailed back -to Sardis Crœsus had been taken prisoner. The Telmessians however gave -decision thus: that an army speaking a foreign tongue was to be looked -for by Crœsus to invade his land, and that this when it came would -subdue the native inhabitants; for they said that the serpent was born -of the soil, while the horse was an enemy and a stranger. The men of -Telmessos thus made answer to Crœsus after he was already taken -prisoner, not knowing as yet anything of the things which had happened -to Sardis and to Crœsus himself. - -79. Cyrus, however, so soon as Crœsus marched away after the battle -which had been fought in Pteria, having learnt that Crœsus meant after -he had marched away to disband his army, took counsel with himself and -concluded that it was good for him to march as quickly as possible to -Sardis, before the power of the Lydians should be again gathered -together. So when he had resolved upon this, he did it without delay: -for he marched his army into Lydia with such speed that he was himself -the first to announce his coming to Crœsus. Then Crœsus, although he -had come to a great strait, since his affairs had fallen out -altogether contrary to his own expectation, yet proceeded to lead -forth the Lydians into battle. Now there was at this time no nation in -Asia more courageous or more stout in battle than the Lydian; and they -fought on horseback carrying long spears, the men being excellent in -horsemanship. 80. So when the armies had met in that plain which is in -front of the city of Sardis,--a plain wide and open, through which -flow rivers (and especially the river Hyllos) all rushing down to join -the largest called Hermos, which flows from the mountain sacred to the -Mother surnamed "of Dindymos"[95] and runs out into the sea by the -city of Phocaia,--then Cyrus, when he saw the Lydians being arrayed -for battle, fearing their horsemen, did on the suggestion of Harpagos -a Mede as follows:--all the camels which were in the train of his army -carrying provisions and baggage he gathered together, and he took off -their burdens and set men upon them provided with the equipment of -cavalry: and having thus furnished them forth he appointed them to go -in front of the rest of the army towards the horsemen of Crœsus; and -after the camel-troop he ordered the infantry to follow; and behind -the infantry he placed his whole force of cavalry. Then when all his -men had been placed in their several positions, he charged them to -spare none of the other Lydians, slaying all who might come in their -way, but Crœsus himself they were not to slay, not even if he should -make resistance when he was captured. Such was his charge: and he set -the camels opposite the horsemen for this reason,--because the horse -has a fear of the camel and cannot endure either to see his form or to -scent his smell: for this reason then the trick had been devised, in -order that the cavalry of Crœsus might be useless, that very force -wherewith the Lydian king was expecting most to shine. And as they -were coming together to the battle, so soon as the horses scented the -camels and saw them they turned away back, and the hopes of Crœsus -were at once brought to nought. The Lydians however for their part did -not upon that act as cowards, but when they perceived what was coming -to pass they leapt from their horses and fought with the Persians on -foot. At length, however, when many had fallen on either side, the -Lydians turned to flight; and having been driven within the wall of -their fortress they were besieged by the Persians. - -81. By these then a siege had been established: but Crœsus, supposing -that the siege would last a long time, proceeded to send from the -fortress other messengers to his allies. For the former messengers -were sent round to give notice that they should assemble at Sardis by -the fifth month, but these he was sending out to ask them to come to -his assistance as quickly as possible, because Crœsus was being -besieged. 83. So then in sending to his other allies he sent also to -Lacedemon. But these too, the Spartans I mean, had themselves at this -very time (for so it had fallen out) a quarrel in hand with the -Argives about the district called Thyrea. For this Thyrea, being part -of the Argive possessions, the Lacedemonians had cut off and taken for -themselves. Now the whole region towards the west extending as far -down as Malea[96] was then possessed by the Argives, both the parts -situated on the mainland and also the island of Kythera with the other -islands. And when the Argives had come to the rescue to save their -territory from being cut off from them, then the two sides came to a -parley together and agreed that three hundred should fight of each -side, and whichever side had the better in the fight that nation -should possess the disputed land: they agreed moreover that the main -body of each army should withdraw to their own country, and not stand -by while the contest was fought, for fear lest, if the armies were -present, one side seeing their countrymen suffering defeat should come -up to their support. Having made this agreement they withdrew; and -chosen men of both sides were left behind and engaged in fight with -one another. So they fought and proved themselves to be equally -matched; and there were left at last of six hundred men three, on the -side of the Argives Alkenor and Chromios, and on the side of the -Lacedemonians Othryades: these were left alive when night came on. So -then the two men of the Argives, supposing that they were the victors, -set off to run to Argos, but the Lacedemonian Othryades, after having -stripped the corpses of the Argives and carried their arms to his own -camp, remained in his place. On the next day both the two sides came -thither to inquire about the result; and for some time both claimed -the victory for themselves, the one side saying that of them more had -remained alive, and the others declaring that these had fled away, -whereas their own man had stood his ground and had stripped the -corpses of the other party: and at length by reason of this dispute -they fell upon one another and began to fight; and after many had -fallen on both sides, the Lacedemonians were the victors. The Argives -then cut their hair short, whereas formerly they were compelled by law -to wear it long, and they made a law with a curse attached to it, that -from that time forth no man of the Argives should grow the hair long -nor their women wear ornaments of gold, until they should have won -back Thyrea. The Lacedemonians however laid down for themselves the -opposite law to this, namely that they should wear long hair from that -time forward, whereas before that time they had not their hair long. -And they say that the one man who was left alive of the three hundred, -namely Othryades, being ashamed to return to Sparta when all his -comrades had been slain, slew himself there in Thyrea. 83. Such was -the condition of things at Sparta when the herald from Sardis arrived -asking them to come to the assistance of Crœsus, who was being -besieged. And they notwithstanding their own difficulties, as soon as -they heard the news from the herald, were eager to go to his -assistance; but when they had completed their preparations and their -ships were ready, there came another message reporting that the -fortress of the Lydians had been taken and that Crœsus had been made -prisoner. Then (and not before) they ceased from their efforts, being -grieved at the event as at a great calamity. - -84. Now the taking of Sardis came about as follows:--When the -fourteenth day came after Crœsus began to be besieged, Cyrus made -proclamation to his army, sending horsemen round to the several parts -of it, that he would give gifts to the man who should first scale the -wall. After this the army made an attempt; and when it failed, then -after all the rest had ceased from the attack, a certain Mardian whose -name was Hyroiades made an attempt to approach on that side of the -citadel where no guard had been set; for they had no fear that it -would ever be taken from that side, seeing that here the citadel is -precipitous and unassailable. To this part of the wall alone Meles -also, who formerly was king of Sardis, did not carry round the lion -which his concubine bore to him, the Telmessians having given decision -that if the lion should be carried round the wall, Sardis should be -safe from capture: and Meles having carried it round the rest of the -wall, that is to say those parts of the citadel where the fortress was -open to attack, passed over this part as being unassailable and -precipitous: now this is a part of the city which is turned towards -Tmolos. So then this[97] Mardian Hyroiades, having seen on the day -before how one of the Lydians had descended on that side of the -citadel to recover his helmet which had rolled down from above, and -had picked it up, took thought and cast the matter about in his own -mind. Then he himself[98] ascended first, and after him came up others -of the Persians, and many having thus made approach, Sardis was -finally taken and the whole city was given up to plunder. 85. -Meanwhile to Crœsus himself it happened thus:--He had a son, of whom I -made mention before, who was of good disposition enough but deprived -of speech. Now in his former time of prosperity Crœsus had done -everything that was possible for him, and besides other things which -he devised he had also sent messengers to Delphi to inquire concerning -him. And the Pythian prophetess spoke to him thus: - - "Lydian, master of many, much blind to destiny, Crœsus, - Do not desire to hear in thy halls that voice which is prayed for, - Voice of thy son; much better if this from thee were removèd, - Since he shall first utter speech in an evil day of misfortune." - -Now when the fortress was being taken, one of the Persians was about -to slay Crœsus taking him for another; and Crœsus for his part, seeing -him coming on, cared nothing for it because of the misfortune which -was upon him, and to him it was indifferent that he should be slain by -the stroke; but this voiceless son, when he saw the Persian coming on, -by reason of terror and affliction burst the bonds of his utterance -and said: "Man, slay not Crœsus." This son, I say, uttered voice then -first of all, but after this he continued to use speech for the whole -time of his life. 86. The Persians then had obtained possession of -Sardis and had taken Crœsus himself prisoner, after he had reigned -fourteen years and had been besieged fourteen days, having fulfilled -the oracle in that he had brought to an end his own great empire. So -the Persians having taken him brought him into the presence of Cyrus: -and he piled up a great pyre and caused Crœsus to go up upon it bound -in fetters, and along with him twice seven sons of Lydians, whether it -was that he meant to dedicate this offering as first-fruits of his -victory to some god, or whether he desired to fulfil a vow, or else -had heard that Crœsus was a god-fearing man and so caused him to go up -on the pyre because he wished to know if any one of the divine powers -would save him, so that he should not be burnt alive. He, they say, -did this; but to Crœsus as he stood upon the pyre there came, although -he was in such evil case, a memory of the saying of Solon, how he had -said with divine inspiration that no one of the living might be called -happy. And when this thought came into his mind, they say that he -sighed deeply[99] and groaned aloud, having been for long silent, and -three times he uttered the name of Solon. Hearing this, Cyrus bade the -interpreters ask Crœsus who was this person on whom he called; and -they came near and asked. And Crœsus for a time, it is said, kept -silence when he was asked this, but afterwards being pressed he said: -"One whom more than much wealth I should have desired to have speech -with all monarchs." Then, since his words were of doubtful import, -they asked again of that which he said; and as they were urgent with -him and gave him no peace, he told how once Solon an Athenian had -come, and having inspected all his wealth had made light of it, with -such and such words; and how all had turned out for him according as -Solon had said, not speaking at all especially with a view to Crœsus -himself, but with a view to the whole human race and especially those -who seem to themselves to be happy men. And while Crœsus related these -things, already the pyre was lighted and the edges of it round about -were burning. Then they say that Cyrus, hearing from the interpreters -what Crœsus had said, changed his purpose and considered that he -himself also was but a man, and that he was delivering another man, -who had been not inferior to himself in felicity, alive to the fire; -and moreover he feared the requital, and reflected that there was -nothing of that which men possessed which was secure; therefore, they -say, he ordered them to extinguish as quickly as possible the fire -that was burning, and to bring down Crœsus and those who were with him -from the pyre; and they using endeavours were not able now to get the -mastery of the flames. 87. Then it is related by the Lydians that -Crœsus, having learned how Cyrus had changed his mind, and seeing that -every one was trying to put out the fire but that they were no longer -able to check it, cried aloud entreating Apollo that if any gift had -ever been given by him which had been acceptable to the god, he would -come to his aid and rescue him from the evil which was now upon him. -So he with tears entreated the god, and suddenly, they say, after -clear sky and calm weather clouds gathered and a storm burst, and it -rained with a very violent shower, and the pyre was extinguished. Then -Cyrus, having perceived that Crœsus was a lover of the gods and a good -man, caused him to be brought down from the pyre and asked him as -follows: "Crœsus, tell me who of all men was it who persuaded thee to -march upon my land and so to become an enemy to me instead of a -friend?" and he said: "O king, I did this to thy felicity and to my -own misfortune, and the causer of this was the god of the Hellenes, -who incited me to march with my army. For no one is so senseless as to -choose of his own will war rather peace, since in peace the sons bury -their fathers, but in war the fathers bury their sons. But it was -pleasing, I suppose, to the divine powers that these things should -come to pass thus." - -88. So he spoke, and Cyrus loosed his bonds and caused him to sit near -himself and paid to him much regard, and he marvelled both himself and -all who were about him at the sight of Crœsus. And Crœsus wrapt in -thought was silent; but after a time, turning round and seeing the -Persians plundering the city of the Lydians, he said: "O king, must I -say to thee that which I chance to have in my thought, or must I keep -silent in this my present fortune?" Then Cyrus bade him say boldly -whatsoever he desired; and he asked him saying: "What is the business -that this great multitude of men is doing with so much eagerness?" and -he said: "They are plundering thy city and carrying away thy wealth." -And Crœsus answered: "Neither is it my city that they are plundering -nor my wealth which they are carrying away; for I have no longer any -property in these things: but it is thy wealth that they are carrying -and driving away." 89. And Cyrus was concerned by that which Crœsus -had said, and he caused all the rest to withdraw and asked Crœsus what -he discerned for his advantage as regards that which was being done; -and he said: "Since the gods gave me to thee as a slave, I think it -right if I discern anything more than others to signify it to thee. -The Persians, who are by nature unruly,[100] are without wealth: if -therefore thou shalt suffer them to carry off in plunder great wealth -and to take possession of it, then it is to be looked for that thou -wilt experience this result, thou must expect namely that whosoever -gets possession of the largest share will make insurrection against -thee. Now therefore, if that which I say is pleasing to thee, do this: ---set spearmen of thy guard to watch at all the gates, and let these -take away the things, and say to the men who were bearing them out of -the city that they must first be tithed for Zeus: and thus thou on the -one hand wilt not be hated by them for taking away the things by -force, and they on the other will willingly let the things go,[101] -acknowledging within themselves that thou art doing that which is -just." 90. Hearing this, Cyrus was above measure pleased, because he -thought that Crœsus advised well; and he commended him much and -enjoined the spearmen of his guard to perform that which Crœsus had -advised: and after that he spoke to Crœsus thus: "Crœsus, since thou -art prepared, like a king as thou art, to do good deeds and speak good -words, therefore ask me for a gift, whatsoever thou desirest to be -given thee forthwith." And he said: "Master, thou wilt most do me a -pleasure if thou wilt permit me to send to the god of the Hellenes, -whom I honoured most of all gods, these fetters, and to ask him -whether it is accounted by him right to deceive those who do well to -him." Then Cyrus asked him what accusation he made against the god, -that he thus requested; and Crœsus repeated to him all that had been -in his mind, and the answers of the Oracles, and especially the votive -offerings, and how he had been incited by the prophecy to march upon -the Persians: and thus speaking he came back again to the request that -it might be permitted to him to make this reproach[102] against the -god. And Cyrus laughed and said: "Not this only shalt thou obtain from -me, Crœsus, but also whatsoever thou mayst desire of me at any time." -Hearing this Crœsus sent certain of the Lydians to Delphi, enjoining -them to lay the fetters upon the threshold of the temple and to ask -the god whether he felt no shame that he had incited Crœsus by his -prophecies to march upon the Persians, persuading him that he should -bring to an end the empire of Cyrus, seeing that these were the first- -fruits of spoil which he had won from it,--at the same time displaying -the fetters. This they were to ask, and moreover also whether it was -thought right by the gods of the Hellenes to practice ingratitude. 91. -When the Lydians came and repeated that which they were enjoined to -say, it is related that the Pythian prophetess spoke as follows: "The -fated destiny it is impossible even for a god to escape. And Crœsus -paid the debt due for the sin of his fifth ancestor, who being one of -the spearmen of the Heracleidai followed the treacherous device of a -woman, and having slain his master took possession of his royal -dignity, which belonged not to him of right. And although Loxias -eagerly desired that the calamity of Sardis might come upon the sons -of Crœsus and not upon Crœsus himself, it was not possible for him to -draw the Destinies aside from their course; but so much as these -granted he brought to pass, and gave it as a gift to Crœsus: for he -put off the taking of Sardis by three years; and let Crœsus be assured -that he was taken prisoner later by these years than the fated time: -moreover secondly, he assisted him when he was about to be burnt. And -as to the oracle which was given, Crœsus finds fault with good ground: -for Loxias told him beforehand that if he should march upon the -Persians he should destroy a great empire: and he upon hearing this, -if he wished to take counsel well, ought to have sent and asked -further whether the god meant his own empire or that of Cyrus: but as -he did not comprehend that which was uttered and did not ask again, -let him pronounce himself to be the cause of that which followed. To -him also[103] when he consulted the Oracle for the last time Loxias -said that which he said concerning a mule; but this also he failed to -comprehend: for Cyrus was in fact this mule, seeing that he was born -of parents who were of two different races, his mother being of nobler -descent and his father of less noble: for she was a Median woman, -daughter of Astyages and king of the Medes, but he was a Persian, one -of a race subject to the Medes, and being inferior in all respects he -was the husband of one who was his royal mistress." Thus the Pythian -prophetess replied to the Lydians, and they brought the answer back to -Sardis and repeated it to Crœsus; and he, when he heard it, -acknowledged that the fault was his own and not that of the god. With -regard then to the empire of Crœsus and the first conquest of Ionia, -it happened thus. - -92. Now there are in Hellas many other votive offerings made by Crœsus -and not only those which have been mentioned: for first at Thebes of -the Bœotians there is a tripod of gold, which he dedicated to the -Ismenian Apollo; then at Ephesos there are the golden cows and the -greater number of the pillars of the temple; and in the temple of -Athene Pronaia at Delphi a large golden shield. These were still -remaining down to my own time, but others of his votive offerings have -perished: and the votive offerings of Crœsus at Branchidai of the -Milesians were, as I am told, equal in weight and similar to those at -Delphi. Now those which he sent to Delphi and to the temple of -Amphiaraos he dedicated of his own goods and as first-fruits of the -wealth inherited from his father; but the other offerings were made of -the substance of a man who was his foe, who before Crœsus became king -had been factious against him and had joined in endeavouring to make -Pantaleon ruler of the Lydians. Now Pantaleon was a son of Alyattes -and a brother of Crœsus, but not by the same mother, for Crœsus was -born to Alyattes of a Carian woman, but Pantaleon of an Ionian. And -when Crœsus had gained possession of the kingdom by the gift of his -father, he put to death the man who opposed him, drawing him upon the -carding-comb; and his property, which even before that time he had -vowed to dedicate, he then offered in the manner mentioned to those -shrines which have been named. About his votive offerings let it -suffice to have said so much. - -93. Of marvels to be recorded the land of Lydia has no great store as -compared with other lands,[104] excepting the gold-dust which is -carried down from Tmolos; but one work it has to show which is larger -far than any other except only those in Egypt and Babylon: for there -is there the sepulchral monument of Alyattes the father of Crœsus, of -which the base is made of larger stones and the rest of the monument -is of earth piled up. And this was built by contributions of those who -practised trade and of the artisans and the girls who plied their -traffic there; and still there existed to my own time boundary-stones -five in number erected upon the monument above, on which were carved -inscriptions telling how much of the work was done by each class; and -upon measurement it was found that the work of the girls was the -greatest in amount. For the daughters of the common people in Lydia -practice prostitution one and all, to gather for themselves dowries, -continuing this until the time when they marry; and the girls give -themselves away in marriage. Now the circuit of the monument is six -furlongs and two hundred feet,[105] and the breadth is thirteen -hundred feet.[106] And adjoining the monument is a great lake, which -the Lydians say has a never-failing supply of water, and it is called -the lake of Gyges.[107] Such is the nature of this monument. - -94. Now the Lydians have very nearly the same customs as the Hellenes, -with the exception that they prostitute their female children; and -they were the first of men, so far as we know, who struck and used -coin of gold or silver; and also they were the first retail-traders. -And the Lydians themselves say that the games which are now in use -among them and among the Hellenes were also their invention. These -they say were invented among them at the same time as they colonised -Tyrsenia,[108] and this is the account they give of them:--In the -reign of Atys the son of Manes their king there came to be a grievous -dearth over the whole of Lydia; and the Lydians for a time continued -to endure it, but afterwards, as it did not cease, they sought for -remedies; and one devised one thing and another of them devised -another thing. And then were discovered, they say, the ways of playing -with the dice and the knucklebones and the ball, and all the other -games excepting draughts (for the discovery of this last is not -claimed by the Lydians). These games they invented as a resource -against the famine, and thus they used to do:--on one of the days they -would play games all the time in order that they might not feel the -want of food, and on the next they ceased from their games and had -food: and thus they went on for eighteen years. As however the evil -did not slacken but pressed upon them ever more and more, therefore -their king divided the whole Lydian people into two parts, and he -appointed by lot one part to remain and the other to go forth from the -land; and the king appointed himself to be over that one of the parts -which had the lot to stay in the land, and his son to be over that -which was departing; and the name of his son was Tyrsenos. So the one -party of them, having obtained the lot to go forth from the land, went -down to the sea at Smyrna and built ships for themselves, wherein they -placed all the movable goods which they had and sailed away to seek -for means of living and a land to dwell in; until after passing by -many nations they came at last to the land of the Ombricans,[109] and -there they founded cities and dwell up to the present time: and -changing their name they were called after the king's son who led them -out from home, not Lydians but Tyrsenians, taking the name from him. - -***** - -The Lydians then had been made subject to the Persians as I say: 95, -and after this our history proceeds to inquire about Cyrus, who he was -that destroyed the empire of Crœsus, and about the Persians, in what -manner they obtained the lead of Asia. Following then the report of -some of the Persians,--those I mean who do not desire to glorify the -history of Cyrus but to speak that which is in fact true,--according -to their report, I say, I shall write; but I could set forth also the -other forms of the story in three several ways. - -The Assyrians ruled Upper Asia[110] for five hundred and twenty years, -and from them the Medes were the first who made revolt. These having -fought for their freedom with the Assyrians proved themselves good -men, and thus they pushed off the yoke of slavery from themselves and -were set free; and after them the other nations also did the same as -the Medes: and when all on the continent were thus independent, they -returned again to despotic rule as follows:--96. There appeared among -the Medes a man of great ability whose name was Deïokes, and this man -was the son of Phraortes. This Deïokes, having formed a desire for -despotic power, did thus:--whereas the Medes dwelt in separate -villages, he, being even before that time of great repute in his own -village, set himself to practise just dealing much more and with -greater zeal than before; and this he did although there was much -lawlessness throughout the whole of Media, and although he knew that -injustice is ever at feud with justice. And the Medes of the same -village, seeing his manners, chose him for their judge. So he, since -he was aiming at power, was upright and just, and doing thus he had no -little praise from his fellow-citizens, insomuch that those of the -other villages learning that Deïokes was a man who more than all -others gave decision rightly, whereas before this they had been wont -to suffer from unjust judgments, themselves also when they heard it -came gladly to Deïokes to have their causes determined, and at last -they trusted the business to no one else. 97. Then, as more and more -continually kept coming to him, because men learnt that his decisions -proved to be according to the truth, Deïokes perceiving that -everything was referred to himself would no longer sit in the place -where he used formerly to sit in public to determine causes, and said -that he would determine causes no more, for it was not profitable for -him to neglect his own affairs and to determine causes for his -neighbours all through the day. So then, since robbery and lawlessness -prevailed even much more in the villages than they did before, the -Medes having assembled together in one place considered with one -another and spoke about the state in which they were: and I suppose -the friends of Deïokes spoke much to this effect: "Seeing that we are -not able to dwell in the land under the present order of things, let -us set up a king from among ourselves, and thus the land will be well -governed and we ourselves shall turn to labour, and shall not be -ruined by lawlessness." By some such words as these they persuaded -themselves to have a king. 98. And when they straightway proposed the -question whom they should set up to be king, Deïokes was much put -forward and commended by every one, until at last they agreed that he -should be their king. And he bade them build for him a palace worthy -of the royal dignity and strengthen him with a guard of spearmen. And -the Medes did so: for they built him a large and strong palace in that -part of the land which he told them, and they allowed him to select -spearmen from all the Medes. And when he had obtained the rule over -them, he compelled the Medes to make one fortified city and pay chief -attention to this, having less regard to the other cities. And as the -Medes obeyed him in this also, he built large and strong walls, those -which are now called Agbatana, standing in circles one within the -other. And this wall is so contrived that one circle is higher than -the next by the height of the battlements alone. And to some extent, I -suppose, the nature of the ground, seeing that it is on a hill, -assists towards this end; but much more was it produced by art, since -the circles are in all seven in number.[111] And within the last -circle are the royal palace and the treasure-houses. The largest of -these walls is in size about equal to the circuit of the wall round -Athens; and of the first circle the battlements are white, of the -second black, of the third crimson, of the fourth blue, of the fifth -red: thus are the battlements of all the circles coloured with various -tints, and the two last have their battlements one of them overlaid -with silver and the other with gold. 99. These walls then Deïokes -built for himself and round his own palace, and the people he -commanded to dwell round about the wall. And after all was built, -Deïokes established the rule, which he was the first to establish, -ordaining that none should enter into the presence of the king, but -that they deal with him always through messengers; and that the king -should be seen by no one; and moreover that to laugh or to spit in -presence is unseemly, and this last for every one without -exception.[112] Now he surrounded himself with this state[113] to the -end that his fellows, who had been brought up with him and were of no -meaner family nor behind him in manly virtue, might not be grieved by -seeing him and make plots against him, but that being unseen by them -he might be thought to be of different mould. 100. Having set these -things in order and strengthened himself in his despotism, he was -severe in preserving justice; and the people used to write down their -causes and send them in to his presence, and he determined the -questions which were brought in to him and sent them out again. Thus -he used to do about the judgment of causes; and he also took order for -this, that is to say, if he heard that any one was behaving in an -unruly manner, he sent for him and punished him according as each act -of wrong deserved, and he had watchers and listeners about all the -land over which he ruled. - -101. Deïokes then united the Median race alone, and was ruler of this: -and of the Medes there are the tribes which here follow, namely, -Busai, Paretakenians, Struchates, Arizantians, Budians, Magians: the -tribes of the Medes are so many in number. 102. Now the son of Deïokes -was Phraortes, who when Deïokes was dead, having been king for three- -and-fifty years, received the power in succession; and having received -it he was not satisfied to be ruler of the Medes alone, but marched -upon the Persians; and attacking them first before others, he made -these first subject to the Medes. After this, being ruler of these two -nations and both of them strong, he proceeded to subdue Asia going -from one nation to another, until at last he marched against the -Assyrians, those Assyrians I mean who dwelt at Nineveh, and who -formerly had been rulers of the whole, but at that time they were left -without support their allies having revolted from them, though at home -they were prosperous enough.[114] Phraortes marched, I say, against -these, and was both himself slain, after he had reigned two-and-twenty -years, and the greater part of his army was destroyed. - -103. When Phraortes had brought his life to an end, Kyaxares the son -of Phraortes, the son of Deïokes, received the power. This king is -said to have been yet much more warlike than his forefathers; and he -first banded the men of Asia into separate divisions, that is to say, -he first arrayed apart from one another the spearmen and the archers -and the horsemen, for before that time they were all mingled together -without distinction. This was he who fought with the Lydians when the -day became night as they fought, and who also united under his rule -the whole of Asia above the river Halys.[115] And having gathered -together all his subjects he marched upon Nineveh to avenge his -father, and also because he desired to conquer that city. And when he -had fought a battle with the Assyrians and had defeated them, while he -was sitting down before Nineveh there came upon him a great army of -Scythians,[116] and the leader of them was Madyas the son of -Protohyas, king of the Scythians. These had invaded Asia after driving -the Kimmerians out of Europe, and in pursuit of them as they fled they -had come to the land of Media. 104. Now from the Maiotian lake to the -river Phasis and to the land of the Colchians is a journey of thirty -days for one without encumbrance;[117] and from Colchis it is not far -to pass over to Media, for there is only one nation between them, the -Saspeirians, and passing by this nation you are in Media. However the -Scythians did not make their invasion by this way, but turned aside -from it to go by the upper road[118] which is much longer, keeping -Mount Caucasus on their right hand. Then the Medes fought with the -Scythians, and having been worsted in the battle they lost their -power, and the Scythians obtained rule over all Asia. 105. Thence they -went on to invade Egypt; and when they were in Syria which is called -Palestine, Psammetichos king of Egypt met them; and by gifts and -entreaties he turned them from their purpose, so that they should not -advance any further: and as they retreated, when they came to the city -of Ascalon in Syria, most of the Scythians passed through without -doing any damage, but a few of them who had stayed behind plundered -the temple of Aphrodite Urania. Now this temple, as I find by inquiry, -is the most ancient of all the temples which belong to this goddess; -for the temple in Cyprus was founded from this, as the people of -Cyprus themselves report, and it was the Phenicians who founded the -temple in Kythera, coming from this land of Syria. So these Scythians -who had plundered the temple at Ascalon, and their descendants for -ever, were smitten by the divinity[119] with a disease which made them -women instead of men: and the Scythians say that it was for this -reason that they were diseased, and that for this reason travellers -who visit Scythia now, see among them the affection of those who by -the Scythians are called /Enareës/. - -106. For eight-and-twenty years then the Scythians were rulers of -Asia, and by their unruliness and reckless behaviour everything was -ruined; for on the one hand they exacted that in tribute from each -people which they laid upon them,[120] and apart from the tribute they -rode about and carried off by force the possessions of each tribe. -Then Kyaxares with the Medes, having invited the greater number of -them to a banquet, made them drunk and slew them; and thus the Medes -recovered their power, and had rule over the same nations as before; -and they also took Nineveh,--the manner how it was taken I shall set -forth in another history,[121]--and made the Assyrians subject to them -excepting only the land of Babylon. - -107. After this Kyaxares died, having reigned forty years including -those years during which the Scythians had rule, and Astyages son of -Kyaxares received from him the kingdom. To him was born a daughter -whom he named Mandane; and in his sleep it seemed to him that there -passed from her so much water as to fill his city and also to flood -the whole of Asia. This dream he delivered over[122] to the Magian -interpreters of dreams, and when he heard from them the truth at each -point he became afraid. And afterwards when this Mandane was of an age -to have a husband, he did not give her in marriage to any one of the -Medes who were his peers, because he feared the vision; but he gave -her to a Persian named Cambyses, whom he found to be of a good descent -and of a quiet disposition, counting him to be in station much below a -Mede of middle rank. 108. And when Mandane was married to Cambyses, in -the first year Astyages saw another vision. It seemed to him that from -the womb of this daughter a vine grew, and this vine overspread the -whole of Asia. Having seen this vision and delivered it to the -interpreters of dreams, he sent for his daughter, being then with -child, to come from the land of the Persians. And when she had come he -kept watch over her, desiring to destroy that which should be born of -her; for the Magian interpreters of dreams signified to him that the -offspring of his daughter should be king in his room. Astyages then -desiring to guard against this, when Cyrus was born, called Harpagos, -a man who was of kin near him and whom he trusted above all the other -Medes, and had made him manager of all his affairs; and to him he said -as follows: "Neglect not by any means, Harpagos, the matter which I -shall lay upon thee to do, and beware lest thou set me aside,[123] and -choosing the advantage of others instead, bring thyself afterwards to -destruction. Take the child which Mandane bore, and carry it to thy -house and slay it; and afterwards bury it in whatsoever manner thou -thyself desirest." To this he made answer: "O king, never yet in any -past time didst thou discern in me an offence against thee, and I keep -watch over myself also with a view to the time that comes after, that -I may not commit any error towards thee. If it is indeed thy pleasure -that this should so be done, my service at least must be fitly -rendered." 109. Thus he made answer, and when the child had been -delivered to him adorned as for death, Harpagos went weeping to his -wife all the words which had been spoken by Astyages. And she said to -him: "Now, therefore, what is it in thy mind to do?" and he made -answer: "Not according as Astyages enjoined: for not even if he shall -come to be yet more out of his senses and more mad than he now is, -will I agree to his will or serve him in such a murder as this. And -for many reasons I will not slay the child; first because he is a kin -to me, and then because Astyages is old and without male issue, and if -after he is dead the power shall come through me, does not the -greatest of dangers then await me? To secure me, this child must die; -but one of the servants of Astyages must be the slayer of it, and not -one of mine." 110. Thus he spoke, and straightway sent a messenger to -that one of the herdsmen of Astyages who he knew fed his herds on the -pastures which were most suitable for his purpose, and on the -mountains most haunted by wild beasts. The name of this man was -Mitradates, and he was married to one who was his fellow-slave; and -the name of the woman to whom he was married was Kyno in the tongue of -the Hellenes and in the Median tongue Spaco, for what the Hellenes -call /kyna/ (bitch) the Medes call /spaca/. Now, it was on the skirts -of the mountains that this herdsman had his cattle-pastures, from -Agbatana towards the North Wind and towards the Euxine Sea. For here -in the direction of the Saspeirians the Median land is very -mountainous and lofty and thickly covered with forests; but the rest -of the land of Media is all level plain. So when this herdsman came, -being summoned with much urgency, Harpagos said these words: "Astyages -bids thee take this child and place it on the most desolate part of -the mountains, so that it may perish as quickly as possible. And he -bade me to say that if thou do not kill it, but in any way shalt -preserve it from death, he will slay thee by the most evil kind of -destruction:[124] and I have been appointed to see that the child is -laid forth." 111. Having heard this and having taken up the child, the -herdsman went back by the way he came, and arrived at his dwelling. -And his wife also, as it seems, having been every day on the point of -bearing a child, by a providential chance brought her child to birth -just at that time, when the herdsman was gone to the city. And both -were in anxiety, each for the other, the man having fear about the -child-bearing of his wife, and the woman about the cause why Harpagos -had sent to summon her husband, not having been wont to do so -aforetime. So as soon as he returned and stood before her, the woman -seeing him again beyond her hopes was the first to speak, and asked -him for what purpose Harpagos had sent for him so urgently. And he -said: "Wife, when I came to the city I saw and heard that which I -would I had not seen, and which I should wish had never chanced to -those whom we serve. For the house of Harpagos was all full of -mourning, and I being astonished thereat went within: and as soon as I -entered I saw laid out to view an infant child gasping for breath and -screaming, which was adorned with gold ornaments and embroidered -clothing: and when Harpagos saw me he bade me forthwith to take up the -child and carry it away and lay it on that part of the mountains which -is most haunted by wild beasts, saying that it was Astyages who laid -this task upon me, and using to me many threats, if I should fail to -do this. And I took it up and bore it away, supposing that it was the -child of some one of the servants of the house, for never could I have -supposed whence it really was; but I marvelled to see it adorned with -gold and raiment, and I marvelled also because mourning was made for -it openly in the house of Harpagos. And straightway as we went by the -road, I learnt the whole of the matter from the servant who went with -me out of the city and placed in my hands the babe, namely that it was -in truth the son of Mandane the daughter of Astyages, and of Cambyses -the son of Cyrus, and that Astyages bade slay it. And now here it is." -112. And as he said this the herdsman uncovered it and showed it to -her. And she, seeing that the child was large and of fair form, wept -and clung to the knees of her husband, beseeching him by no means to -lay it forth. But he said that he could not do otherwise than so, for -watchers would come backwards and forwards sent by Harpagos to see -that this was done, and he would perish by a miserable death if he -should fail to do this. And as she could not after all persuade her -husband, the wife next said as follows: "Since then I am unable to -persuade thee not to lay it forth, do thou this which I shall tell -thee, if indeed it needs must be seen laid forth. I also have borne a -child, but I have borne it dead. Take this and expose it, and let us -rear the child of the daughter of Astyages as if it were our own. Thus -thou wilt not be found out doing a wrong to those whom we serve, nor -shall we have taken ill counsel for ourselves; for the dead child will -obtain a royal burial and the surviving one will not lose his life." -113. To the herdsman it seemed that, the case standing thus, his wife -spoke well, and forthwith he did so. The child which he was bearing to -put to death, this he delivered to his wife, and his own, which was -dead, he took and placed in the chest in which he had been bearing the -other; and having adorned it with all the adornment of the other -child, he bore it to the most desolate part of the mountains and -placed it there. And when the third day came after the child had been -laid forth, the herdsman went to the city, leaving one of his under- -herdsmen to watch there, and when he came to the house of Harpagos he -said that he was ready to display the dead body of the child; and -Harpagos sent the most trusted of his spearmen, and through them he -saw and buried the herdsman's child. This then had had burial, but him -who was afterwards called Cyrus the wife of the herdsman had received, -and was bringing him up, giving him no doubt some other name, not -Cyrus. - -114. And when the boy was ten years old, it happened with regard to -him as follows, and this made him known. He was playing in the village -in which were stalls for oxen, he was playing there, I say, with other -boys of his age in the road. And the boys in their play chose as their -king this one who was called the son of the herdsman: and he set some -of them to build palaces and others to be spearmen of his guard, and -one of them no doubt he appointed to be the eye of the king, and to -one he gave the office of bearing the messages,[124a] appointing a -work for each one severally. Now one of these boys who was playing -with the rest, the son of Artembares a man of repute among the Medes, -did not do that which Cyrus appointed him to do; therefore Cyrus bade -the other boys seize him hand and foot,[125] and when they obeyed his -command he dealt with the boy very roughly, scourging him. But he, so -soon as he was let go, being made much more angry because he -considered that he had been treated with indignity, went down to the -city and complained to his father of the treatment which he had met -with from Cyrus, calling him not Cyrus, for this was not yet his name, -but the son of the herdsman of Astyages. And Artembares in the anger -of the moment went at once to Astyages, taking the boy with him, and -he declared that he had suffered things that were unfitting and said: -"O king, by thy slave, the son of a herdsman, we have been thus -outraged," showing him the shoulders of his son. 115. And Astyages -having heard and seen this, wishing to punish the boy to avenge the -honour of Artembares, sent for both the herdsman and his son. And when -both were present, Astyages looked at Cyrus and said: "Didst thou -dare, being the son of so mean a father as this, to treat with such -unseemly insult the son of this man who is first in my favour?" And he -replied thus: "Master, I did so to him with right. For the boys of the -village, of whom he also was one, in their play set me up as king over -them, for I appeared to them most fitted for this place. Now the other -boys did what I commanded them, but this one disobeyed and paid no -regard, until at last he received the punishment due. If therefore for -this I am worthy to suffer any evil, here I stand before thee." 116. -While the boy thus spoke, there came upon Astyages a sense of -recognition of him and the lineaments of his face seemed to him to -resemble his own, and his answer appeared to be somewhat over free for -his station, while the time of the laying forth seemed to agree with -the age of the boy. Being struck with amazement by these things, for a -time he was speechless; and having at length with difficulty recovered -himself, he said, desiring to dismiss Artembares, in order that he -might get the herdsman by himself alone and examine him: "Artembares, -I will so order these things that thou and thy son shall have no cause -to find fault"; and so he dismissed Artembares, and the servants upon -the command of Astyages led Cyrus within. And when the herdsman was -left alone with the king, Astyages being alone with him asked whence -he had received the boy, and who it was who had delivered the boy to -him. And the herdsman said that he was his own son, and that the -mother was living with him still as his wife. But Astyages said that -he was not well advised in desiring to be brought to extreme -necessity, and as he said this he made a sign to the spearmen of his -guard to seize him. So he, as he was being led away to the -torture,[126] then declared the story as it really was; and beginning -from the beginning he went through the whole, telling the truth about -it, and finally ended with entreaties, asking that he would grant him -pardon. - -117. So when the herdsman had made known the truth, Astyages now cared -less about him, but with Harpagos he was very greatly displeased and -bade his spearmen summon him. And when Harpagos came, Astyages asked -him thus: "By what death, Harpagos, didst thou destroy the child whom -I delivered to thee, born of my daughter?" and Harpagos, seeing that -the herdsman was in the king's palace, turned not to any false way of -speech, lest he should be convicted and found out, but said as -follows: "O king, so soon as I received the child, I took counsel and -considered how I should do according to thy mind, and how without -offence to thy command I might not be guilty of murder against thy -daughter and against thyself. I did therefore thus:--I called this -herdsman and delivered the child to him, saying first that thou wert -he who bade him slay it--and in this at least I did not lie, for thou -didst so command. I delivered it, I say, to this man commanding him to -place it upon a desolate mountain, and to stay by it and watch it -until it should die, threatening him with all kinds of punishment if -he should fail to accomplish this. And when he had done that which was -ordered and the child was dead, I sent the most trusted of my eunuchs -and through them I saw and buried the child. Thus, O king, it happened -about this matter, and the child had this death which I say." 118. So -Harpagos declared the truth, and Astyages concealed the anger which he -kept against him for that which had come to pass, and first he related -the matter over again to Harpagos according as he had been told it by -the herdsman, and afterwards, when it had been thus repeated by him, -he ended by saying that the child was alive and that that which had -come to pass was well, "for," continued he, "I was greatly troubled by -that which had been done to this child, and I thought it no light -thing that I had been made at variance with my daughter. Therefore -consider that this is a happy change of fortune, and first send thy -son to be with the boy who is newly come, and then, seeing that I -intend to make a sacrifice of thanksgiving for the preservation of the -boy to those gods to whom that honour belongs, be here thyself to dine -with me." 119. When Harpagos heard this, he did reverence and thought -it a great matter that his offence had turned out for his profit and -moreover that he had been invited to dinner with happy augury;[127] -and so he went to his house. And having entered it straightway, he -sent forth his son, for he had one only son of about thirteen years -old, bidding him go to the palace of Astyages and do whatsoever the -king should command; and he himself being overjoyed told his wife that -which had befallen him. But Astyages, when the son of Harpagos -arrived, cut his throat and divided him limb from limb, and having -roasted some pieces of the flesh and boiled others he caused them to -be dressed for eating and kept them ready. And when the time arrived -for dinner and the other guests were present and also Harpagos, then -before the other guests and before Astyages himself were placed tables -covered with flesh of sheep; but before Harpagos was placed the flesh -of his own son, all but the head and the hands and the feet,[128] and -these were laid aside covered up in a basket. Then when it seemed that -Harpagos was satisfied with food, Astyages asked him whether he had -been pleased with the banquet; and when Harpagos said that he had been -very greatly pleased, they who had been commanded to do this brought -to him the head of his son covered up, together with the hands and the -feet; and standing near they bade Harpagos uncover and take of them -that which he desired. So when Harpagos obeyed and uncovered, he saw -the remains of his son; and seeing them he was not overcome with -amazement but contained himself: and Astyages asked him whether he -perceived of what animal he had been eating the flesh: and he said -that he perceived, and that whatsoever the king might do was well -pleasing to him. Thus having made answer and taking up the parts of -the flesh which still remained he went to his house; and after that, I -suppose, he would gather all the parts together and bury them. - -120. On Harpagos Astyages laid this penalty; and about Cyrus he took -thought, and summoned the same men of the Magians who had given -judgment about his dream in the manner which has been said: and when -they came, Astyages asked how they had given judgment about his -vision; and they spoke according to the same manner, saying that the -child must have become king if he had lived on and had not died -before. He made answer to them thus: "The child is alive and not -dead:[129] and while he was dwelling in the country, the boys of the -village appointed him king; and he performed completely all those -things which they do who are really kings; for he exercised rule,[130] -appointed to their places spearmen of the guard and doorkeepers and -bearers of messages and all else. Now therefore, to what does it seem -to you that these things tend?" The Magians said: "If the child is -still alive and became king without any arrangement, be thou confident -concerning him and have good courage, for he shall not be ruler again -the second time; since some even of our oracles have had but small -results,[131] and that at least which has to do with dreams comes -often in the end to a feeble accomplishment." Astyages made answer in -these words: "I myself also, O Magians, am most disposed to believe -that this is so, namely that since the boy was named king the dream -has had its fulfilment and that this boy is no longer a source of -danger to me. Nevertheless give counsel to me, having well considered -what is likely to be most safe both for my house and for you." -Replying to this the Magians said: "To us also, O king, it is of great -consequence that thy rule should stand firm; for in the other case it -is transferred to strangers, coming round to this boy who is a -Persian, and we being Medes are made slaves and become of no account -in the eyes of the Persians, seeing that we are of different race; but -while thou art established as our king, who art one of our own nation, -we both have our share of rule and receive great honours from thee. -Thus then we must by all means have a care of thee and of thy rule. -And now, if we saw in this anything to cause fear, we would declare -all to thee beforehand: but as the dream has had its issue in a -trifling manner, both we ourselves are of good cheer and we exhort -thee to be so likewise: and as for this boy, send him away from before -thine eyes to the Persians and to his parents." 121. When he heard -this Astyages rejoiced, and calling Cyrus spoke to him thus: "My son, -I did thee wrong by reason of a vision of a dream which has not come -to pass, but thou art yet alive by thine own destiny; now therefore go -in peace to the land of the Persians, and I will send with thee men to -conduct thee: and when thou art come thither, thou shalt find a father -and a mother not after the fashion of Mitradates the herdsman and his -wife." 122. Thus having spoken Astyages sent Cyrus away; and when he -had returned and come to the house of Cambyses, his parents received -him; and after that, when they learnt who he was, they welcomed him -not a little, for they had supposed without doubt that their son had -perished straightway after his birth; and they inquired in what manner -he had survived. And he told them, saying that before this he had not -known but had been utterly in error; on the way, however, he had -learnt all his own fortunes: for he had supposed without doubt that he -was the son of the herdsman of Astyages, but since his journey from -the city began he had learnt the whole story from those who conducted -him. And he said that he had been brought up by the wife of the -herdsman, and continued to praise her throughout, so that Kyno was the -chief person in his tale. And his parents took up this name from him, -and in order that their son might be thought by the Persians to have -been preserved in a more supernatural manner, they set on foot a -report that Cyrus when he was exposed had been reared by a bitch:[132] -and from that source has come this report. - -123. Then as Cyrus grew to be a man, being of all those of his age the -most courageous and the best beloved, Harpagos sought to become his -friend and sent him gifts, because he desired to take vengeance on -Astyages. For he saw not how from himself, who was in a private -station, punishment should come upon Astyages; but when he saw Cyrus -growing up, he endeavoured to make him an ally, finding a likeness -between the fortunes of Cyrus and his own. And even before that time -he had effected something: for Astyages being harsh towards the Medes, -Harpagos communicated severally with the chief men of the Medes, and -persuaded them that they must make Cyrus their leader and cause -Astyages to cease from being king. When he had effected this and when -all was ready, then Harpagos wishing to make known his design to -Cyrus, who lived among the Persians, could do it no other way, seeing -that the roads were watched, but devised a scheme as follows:--he made -ready a hare, and having cut open its belly but without pulling off -any of the fur, he put into it, just as it was, a piece of paper, -having written upon it that which he thought good; and then he sewed -up again the belly of the hare, and giving nets as if he were a hunter -to that one of his servants whom he trusted most, he sent him away to -the land of the Persians, enjoining him by word of mouth to give the -hare to Cyrus, and to tell him at the same time to open it with his -own hands and let no one else be present when he did so. 124. This -then was accomplished, and Cyrus having received from him the hare, -cut it open; and having found within it the paper he took and read it -over. And the writing said this: "Son of Cambyses, over thee the gods -keep guard, for otherwise thou wouldst never have come to so much good -fortune. Do thou therefore[133] take vengeance on Astyages who is thy -murderer, for so far as his will is concerned thou art dead, but by -the care of the gods and of me thou art still alive; and this I think -thou hast long ago learnt from first to last, both how it happened -about thyself, and also what things I have suffered from Astyages, -because I did not slay thee but gave thee to the herdsman. If -therefore thou wilt be guided by me, thou shalt be ruler of all that -land over which now Astyages is ruler. Persuade the Persians to -revolt, and march any army against the Medes: and whether I shall be -appointed leader of the army against thee, or any other of the Medes -who are in repute, thou hast what thou desirest; for these will be the -first to attempt to destroy Astyages, revolting from him and coming -over to thy party. Consider then that here at least all is ready, and -therefore do this and do it with speed." 125. Cyrus having heard this -began to consider in what manner he might most skilfully persuade the -Persians to revolt, and on consideration he found that this was the -most convenient way, and so in fact he did:--He wrote first on a paper -that which he desired to write, and he made an assembly of the -Persians. Then he unfolded the paper and reading from it said that -Astyages appointed him commander of the Persians; "and now, O -Persians," he continued, "I give you command to come to me each one -with a reaping-hook." Cyrus then proclaimed this command. (Now there -are of the Persians many tribes, and some of them Cyrus gathered -together and persuaded to revolt from the Medes, namely those, upon -which all the other Persians depend, the Pasargadai, the Maraphians -and the Maspians, and of these the Pasargadai are the most noble, of -whom also the Achaimenidai are a clan, whence are sprung the -Perseïd[134] kings. But other Persian tribes there are, as follows:-- -the Panthaliaians, the Derusiaians and the Germanians, these are all -tillers of the soil; and the rest are nomad tribes, namely the Daoi, -Mardians, Dropicans and Sagartians.) 126. Now there was a certain -region of the Persian land which was overgrown with thorns, extending -some eighteen or twenty furlongs in each direction; and when all had -come with that which they had been before commanded to bring, Cyrus -bade them clear this region for cultivation within one day: and when -the Persians had achieved the task proposed, then he bade them come to -him on the next day bathed and clean. Meanwhile Cyrus, having gathered -together in one place all the flocks of goats and sheep and the herds -of cattle belonging to his father, slaughtered them and prepared with -them to entertain the host of the Persians, and moreover with wine and -other provisions of the most agreeable kind. So when the Persians came -on the next day, he made them recline in a meadow and feasted them. -And when they had finished dinner, Cyrus asked them whether that which -they had on the former day or that which they had now seemed to them -preferable. They said that the difference between them was great, for -the former day had for them nothing but evil, and the present day -nothing but good. Taking up this saying Cyrus proceeded to lay bare -his whole design, saying: "Men of the Persians, thus it is with you. -If ye will do as I say, ye have these and ten thousand other good -things, with no servile labour; but if ye will not do as I say, ye -have labours like that of yesterday innumerable. Now therefore do as I -say and make yourselves free: for I seem to myself to have been born -by providential fortune to take these matters in hand; and I think -that ye are not worse men than the Medes, either in other matters or -in those which have to do with war. Consider then that this is so, and -make revolt from Astyages forthwith." - -127. So the Persians having obtained a leader willingly attempted to -set themselves free, since they had already for a long time been -indignant to be ruled by the Medes: but when Astyages heard that Cyrus -was acting thus, he sent a messenger and summoned him; and Cyrus bade -the messenger report to Astyages that he would be with him sooner than -he would himself desire. So Astyages hearing this armed all the Medes, -and blinded by divine providence he appointed Harpagos to be the -leader of the army, forgetting what he had done to him. Then when the -Medes had marched out and began to fight with the Persians, some of -them continued the battle, namely those who had not been made -partakers in the design, while others went over to the Persians; but -the greater number were wilfully slack and fled. 128. So when the -Median army had been shamefully dispersed, so soon as Astyages heard -of it he said, threatening Cyrus: "But not even so shall Cyrus at -least escape punishment." Thus having spoken he first impaled the -Magian interpreters of dreams who had persuaded him to let Cyrus go, -and then he armed those of the Medes, youths and old men, who had been -left behind in the city. These he led out and having engaged battle -with the Persians he was worsted, and Astyages himself was taken -alive, and he lost also those of the Medes whom he had led forth. 129. -Then when Astyages was a prisoner, Harpagos came and stood near him -and rejoiced over him and insulted him; and besides other things which -he said to grieve him, he asked him especially how it pleased him to -be a slave instead of a king, making reference to that dinner at which -Astyages had feasted him with the flesh of his own son.[135] He -looking at him asked him in return whether he claimed the work of -Cyrus as his own deed: and Harpagos said that since he had written the -letter, the deed was justly his. Then Astyages declared him to be at -the same time the most unskilful and the most unjust of men; the most -unskilful because, when it was in his power to become king (as it was, -if that which had now been done was really brought about by him), he -had conferred the chief power on another, and the most unjust, because -on account of that dinner he had reduced the Medes to slavery. For if -he must needs confer the kingdom on some other and not keep it -himself, it was more just to give this good thing to one of the Medes -rather than to one of the Persians; whereas now the Medes, who were -guiltless of this, had become slaves instead of masters, and the -Persians who formerly were slaves of the Medes had now become their -masters. 130. Astyages then, having been king for five-and-thirty -years, was thus caused to cease from being king; and the Medes stooped -under the yoke of the Persians because of his cruelty, after they had -ruled Asia above the river Halys for one hundred and twenty-eight -years, except during that period for which the Scythians had -rule.[136] Afterwards however it repented them that they had done -this, and they revolved from Dareios, and having revolted they were -subdued again, being conquered in a battle. At this time then, I say, -in the reign of Astyages, the Persians with Cyrus rose up against the -Medes and from that time forth were rulers of Asia: but as for -Astyages, Cyrus did no harm to him besides, but kept him with himself -until he died. Thus born and bred Cyrus became king; and after this he -subdued Crœsus, who was the first to begin the quarrel, as I have -before said; and having subdued him he then became ruler of all Asia. - -***** - -131. These are the customs, so far as I know, which the Persians -practise:--Images and temples and altars they do not account it lawful -to erect, nay they even charge with folly those who do these things; -and this, as it seems to me, because they do not account the gods to -be in the likeness of men, as do the Hellenes. But it is their wont to -perform sacrifices to Zeus going up to the most lofty of the -mountains, and the whole circle of the heavens they call Zeus: and -they sacrifice to the Sun and the Moon and the Earth, to Fire and to -Water and to the Winds: these are the only gods to whom they have -sacrificed ever from the first; but they have learnt also to sacrifice -to Aphrodite Urania, having learnt it both from the Assyrians and the -Arabians; and the Assyrians call Aphrodite Mylitta, the Arabians -Alitta,[136a] and the Persians Mitra. 132. Now this is the manner of -sacrifice for the gods aforesaid which is established among the -Persians:--they make no altars neither do they kindle fire; and when -they mean to sacrifice they use no libation nor music of the pipe nor -chaplets[137] nor meal for sprinkling;[138] but when a man wishes to -sacrifice to any one of the gods, he leads the animal for sacrifice to -an unpolluted place and calls upon the god, having his /tiara/[138a] -wreathed round generally with a branch of myrtle. For himself alone -separately the man who sacrifices may not request good things in his -prayer, but he prays that it may be well with all the Persians and -with the king; for he himself also is included of course in the whole -body of Persians. And when he has cut up the victim into pieces and -boiled the flesh, he spreads a layer of the freshest grass and -especially clover, upon which he places forthwith all the pieces of -flesh; and when he has placed them in order, a Magian man stands by -them and chants over them a theogony (for of this nature they say that -their incantation is), seeing that without a Magian it is not lawful -for them to make sacrifices. Then after waiting a short time the -sacrificer carries away the flesh and uses it for whatever purpose he -pleases. 133. And of all days their wont is to honour most that on -which they were born, each one: on this they think it right to set out -a feast more liberal than on other days; and in this feast the -wealthier of them set upon the table an ox or a horse or a camel or an -ass, roasted whole in an oven, and the poor among them set out small -animals in the same way. They have few solid dishes,[139] but many -served up after as dessert, and these not in a single course; and for -this reason the Persians say that the Hellenes leave off dinner -hungry, because after dinner they have nothing worth mentioning served -up as dessert, whereas if any good dessert were served up they would -not stop eating so soon. To wine-drinking they are very much given, -and it is not permitted for a man to vomit or to make water in -presence of another. Thus do they provide against these things; and -they are wont to deliberate when drinking hard about the most -important of their affairs, and whatsoever conclusion has pleased them -in their deliberation, this on the next day, when they are sober, the -master of the house in which they happen to be when they deliberate -lays before them for discussion: and if it pleases them when they are -sober also, they adopt it, but if it does not please them, they let it -go: and that on which they have had the first deliberation when they -are sober, they consider again when they are drinking. 134. When they -meet one another in the roads, by this you may discern whether those -who meet are of equal rank,--for instead of greeting by words they -kiss one another on the mouth; but if one of them is a little inferior -to the other, they kiss one another on the cheeks, and if one is of -much less noble rank than the other, he falls down before him and does -worship to him.[140] And they honour of all most after themselves -those nations which dwell nearest to them, and next those which dwell -next nearest, and so they go on giving honour in proportion to -distance; and they hold least in honour those who dwell furthest off -from themselves, esteeming themselves to be by far the best of all the -human race on every point, and thinking that others possess merit -according to the proportion which is here stated,[141] and that those -who dwell furthest from themselves are the worst. And under the -supremacy of the Medes the various nations used also to govern one -another according to the same rule as the Persians observe in giving -honour,[142] the Medes governing the whole and in particular those who -dwelt nearest to themselves, and these having rule over those who -bordered upon them, and those again over the nations that were next to -them: for the race went forward thus ever from government by -themselves to government through others. 135. The Persians more than -any other men admit foreign usages; for they both wear the Median -dress judging it to be more comely than their own, and also for -fighting the Egyptian corslet: moreover they adopt all kinds of -luxuries when they hear of them, and in particular they have learnt -from the Hellenes to have commerce with boys. They marry each one -several lawful wives, and they get also a much larger number of -concubines. 136. It is established as a sign of manly excellence next -after excellence in fight, to be able to show many sons; and to those -who have most the king sends gifts every year: for they consider -number to be a source of strength. And they educate their children, -beginning at five years old and going on till twenty, in three things -only, in riding, in shooting, and in speaking the truth: but before -the boy is five years old he does not come into the presence of his -father, but lives with the women; and it is so done for this reason, -that if the child should die while he is being bred up, he may not be -the cause of any grief to his father. 137. I commend this custom of -theirs, and also the one which is next to be mentioned, namely that -neither the king himself shall put any to death for one cause alone, -nor any of the other Persians for one cause alone shall do hurt that -is irremediable to any of his own servants; but if after reckoning he -finds that the wrongs done are more in number and greater than the -services rendered,[143] then only he gives vent to his anger. Moreover -they say that no one ever killed his own father or mother, but -whatever deeds have been done which seemed to be of this nature, if -examined must necessarily, they say, be found to be due either to -changelings or to children of adulterous birth; for, say they, it is -not reasonable to suppose that the true parent would be killed by his -own son. 138. Whatever things it is not lawful for them to do, these -it is not lawful for them even to speak of: and the most disgraceful -thing in their estimation is to tell an lie, and next to this to owe -money, this last for many other reasons, but especially because it is -necessary, they say, for him who owes money, also sometimes to tell -lies: and whosoever of the men of the city has leprosy or whiteness of -skin, he does not come into a city nor mingle with the other Persians; -and they say that he has these diseases because he has offended in -some way against the Sun: but a stranger who is taken by these -diseases, in many regions[144] they drive out of the country -altogether, and also white doves, alleging against them the same -cause. And into a river they neither make water nor spit, neither do -they wash their hands in it, nor allow any other to do these things, -but they reverence rivers very greatly. 139. This moreover also has -chanced to them, which the Persians have themselves failed to notice -but I have not failed to do so:--their names, which are formed to -correspond with their bodily shapes or their magnificence of station, -end all with the same letter, that letter which the Dorians call /san/ -and the Ionians /sigma/; with this you will find, if you examine the -matter, that all the Persian names end, not some with this and others -with other letters, but all alike. - -140. So much I am able to say for certain from my own knowledge about -them: but what follows is reported about their dead as a secret -mystery and not with clearness, namely that the body of a Persian man -is not buried until it has been torn by a bird or a dog. (The Magians -I know for a certainty have this practice, for they do it openly.) -However that may be, the Persians cover the body with wax and then -bury it in the earth. Now the Magians are distinguished in many ways -from other men, as also from the priests in Egypt: for these last -esteem it a matter of purity to kill no living creature except the -animals which they sacrifice; but the Magians kill with their own -hands all creatures except dogs and men, and they even make this a -great end to aim at, killing both ants and serpents and all other -creeping and flying things. About this custom then be it as it was -from the first established; and I return now to the former -narrative.[145] - -***** - -141. The Ionians and Aiolians, as soon as the Lydians had been subdued -by the Persians, sent messengers to Cyrus at Sardis, desiring to be -his subjects on the same terms as they had been subjects of Crœsus. -And when he heard that which they proposed to him, he spoke to them a -fable, saying that a certain player on the pipe saw fishes in the sea -and played on his pipe, supposing that they would come out to land; -but being deceived in his expectation, he took a casting-net and -enclosed a great multitude of the fishes and drew them forth from the -water: and when he saw them leaping about, he said to the fishes: -"Stop dancing I pray you now, seeing that ye would not come out and -dance before when I piped." Cyrus spoke this fable to the Ionians and -Aiolians for this reason, because the Ionians had refused to comply -before, when Cyrus himself by a messenger requested them to revolt -from Crœsus, while now when the conquest had been made they were ready -to submit to Cyrus. Thus he said to them in anger, and the Ionians, -when they heard this answer brought back to their cities, put walls -round about them severally, and gathered together to the Panionion, -all except the men of Miletos, for with these alone Cyrus had sworn an -agreement on the same terms as the Lydians had granted. The rest of -the Ionians resolved by common consent to send messengers to Sparta, -to ask the Spartans to help the Ionians. - -142. These Ionians to whom belongs the Panionion had the fortune to -build their cities in the most favourable position for climate and -seasons of any men whom we know: for neither the regions above Ionia -nor those below, neither those towards the East nor those towards the -West,[146] produce the same results as Ionia itself, the regions in -the one direction being oppressed by cold and moisture, and those in -the other by heat and drought. And these do not use all the same -speech, but have four different variations of language.[147] First of -their cities on the side of the South lies Miletos, and next to it -Myus and Priene. These are settlements made in Caria, and speak the -same language with one another; and the following are in Lydia,-- -Ephesos, Colophon, Lebedos, Teos, Clazomenai, Phocaia: these cities -resemble not at all those mentioned before in the speech which they -use, but they agree one with another. There remain besides three -Ionian cities, of which two are established in the islands of Samos -and Chios, and one is built upon the mainland, namely Erythrai: now -the men of Chios and of Erythrai use the same form of language, but -the Samians have one for themselves alone. Thus there result four -separate forms of language. - -143. Of these Ionians then those of Miletos were sheltered from -danger, since they had sworn an agreement; and those of them who lived -in islands had no cause for fear, for the Phenicians were not yet -subjects of the Persians and the Persians themselves were not sea-men. -Now these[148] were parted off from the other Ionians for no other -reason than this:--The whole Hellenic nation was at that time weak, -but of all its races the Ionian was much the weakest and of least -account: except Athens, indeed, it had no considerable city. Now the -other Ionians, and among them the Athenians, avoided the name, not -wishing to be called Ionians, nay even now I perceive that the greater -number of them are ashamed of the name: but these twelve cities not -only prided themselves on the name but established a temple of their -own, to which they gave the name of Panionion, and they made -resolution not to grant a share in it to any other Ionians (nor indeed -did any ask to share it except those of Smyrna); 144, just as the -Dorians of that district which is now called the Five Cities[149] but -was formerly called the Six Cities,[150] take care not to admit any of -the neighbouring Dorians to the temple of Triopion, and even exclude -from sharing in it those of their own body who commit any offence as -regards the temple. For example, in the games of the Triopian Apollo -they used formerly to set bronze tripods as prizes for the victors, -and the rule was that those who received them should not carry them -out of the temple but dedicate them then and there to the god. There -was a man then of Halicarnassos, whose name was Agasicles, who being a -victor paid no regard to this rule, but carried away the tripod to his -own house and hung it up there upon a nail. On this ground the other -five cities, Lindos, Ialysos and Cameiros, Cos and Cnidos, excluded -the sixth city Halicarnassos from sharing in the temple. 145. Upon -these they laid this penalty: but as for the Ionians, I think that the -reason why they made of themselves twelve cities and would not receive -any more into their body, was because when they dwelt in Peloponnesus -there were of them twelve divisions, just as now there are twelve -divisions of the Achaians who drove the Ionians out: for first, -(beginning from the side of Sikyon) comes Pellene, then Aigeira and -Aigai, in which last is the river Crathis with a perpetual flow -(whence the river of the same name in Italy received its name), and -Bura and Helike, to which the Ionians fled for refuge when they were -worsted by the Achaians in fight, and Aigion and Rhypes and Patreis -and Phareis and Olenos, where is the great river Peiros, and Dyme and -Tritaieis, of which the last alone has an inland position.[151] These -form now twelve divisions of the Achaians, and in former times they -were divisions of the Ionians. 146. For this reason then the Ionians -also made for themselves twelve cities; for at any rate to say that -these are any more Ionians than the other Ionians, or have at all a -nobler descent, is mere folly, considering that a large part of them -are Abantians from Eubœa, who have no share even in the name of Ionia, -and Minyai of Orchomenos have been mingled with them, and Cadmeians -and Dryopians and Phokians who seceded from their native State and -Molossians and Pelasgians of Arcadia and Dorians of Epidauros and many -other races have been mingled with them; and those of them who set -forth to their settlements from the City Hall of Athens and who esteem -themselves the most noble by descent of the Ionians, these, I say, -brought no women with them to their settlement, but took Carian women, -whose parents they slew: and on account of this slaughter these women -laid down for themselves a rule, imposing oaths on one another, and -handed it on to their daughters, that they should never eat with their -husbands, nor should a wife call her own husband by name, for this -reason, because the Ionians had slain their fathers and husbands and -children and then having done this had them to wife. This happened at -Miletos. 147. Moreover some of them set Lykian kings over them, -descendants of Glaucos and Hippolochos, while others were ruled by -Cauconians of Pylos, descendants of Codros the son of Melanthos, and -others again by princes of the two races combined. Since however these -hold on to the name more than the other Ionians, let them be called, -if they will, the Ionians of truly pure descent; but in fact all are -Ionians who have their descent from Athens and who keep the feast of -Apaturia; and this all keep except the men of Ephesos and Colophon: -for these alone of all the Ionians do not keep the Apaturia, and that -on the ground of some murder committed. 148. Now the Panionion is a -sacred place on the north side of Mycale, set apart by common -agreement of the Ionians for Poseidon of Helike[152]; and this Mycale -is a promontory of the mainland running out Westwards towards Samos, -where the Ionians gathering together from their cities used to hold a -festival which they called the Panionia. (And not only the feasts of -the Ionians but also those of all the Hellenes equally are subject to -this rule, that their names all end in the same letter, just like the -names of the Persians.)[153] - -These then are the Ionian cities: 149, and those of Aiolia are as -follows:--Kyme, which is called Phriconis, Larisai, Neon-teichos, -Temnos, Killa, Notion, Aigiroëssa, Pitane, Aigaiai, Myrina, Gryneia; -these are the ancient cities of the Aiolians, eleven in number, since -one, Smyrna, was severed from them by the Ionians; for these cities, -that is those on the mainland, used also formerly to be twelve in -number. And these Aiolians had the fortune to settle in a land which -is more fertile than that of the Ionians but in respect of climate -less favoured.[154] 150. Now the Aiolians lost Smyrna in the following -manner:--certain men of Colophon, who had been worsted in party strife -and had been driven from their native city, were received there for -refuge: and after this the Colophonian exiles watched for a time when -the men of Smyrna were celebrating a festival to Dionysos outside the -walls, and then they closed the gates against them and got possession -of the city. After this, when the whole body of Aiolians came to the -rescue, they made an agreement that the Ionians should give up the -movable goods, and that on this condition the Aiolians should abandon -Smyrna. When the men of Smyrna had done this, the remaining eleven -cities divided them amongst themselves and made them their own -citizens. 151. These then are the Aiolian cities upon the mainland, -with the exception of those situated on Mount Ida, for these are -separate from the rest. And of those which are in the islands, there -are five in Lesbos, for the sixth which was situated in Lesbos, namely -Arisba, was enslaved by the men of Methymna, though its citizens were -of the same race as they; and in Tenedos there is one city, and -another in what are called the "Hundred Isles." Now the Lesbians and -the men of Tenedos, like those Ionians who dwelt in the islands, had -no cause for fear; but the remaining cities came to a common agreement -to follow the Ionians whithersoever they should lead. - -152. Now when the messengers from the Ionians and Aiolians came to -Sparta (for this business was carried out with speed), they chose -before all others to speak for them the Phocaian, whose name was -Pythermos. He then put upon him a purple cloak, in order that as many -as possible of the Spartans might hear of it and come together, and -having been introduced before the assembly[155] he spoke at length, -asking the Spartans to help them. The Lacedemonians however would not -listen to him, but resolved on the contrary not to help the Ionians. -So they departed, and the Lacedemonians, having dismissed the -messengers of the Ionians, sent men notwithstanding in a ship of fifty -oars, to find out, as I imagine, about the affairs of Cyrus and about -Ionia. These when they came to Phocaia sent to Sardis the man of most -repute among them, whose name was Lacrines, to report to Cyrus the -saying of the Lacedemonians, bidding him do hurt to no city of the -Hellas, since they would not permit it. 153. When the herald had -spoken thus, Cyrus is said to have asked those of the Hellenes whom he -had with him, what men the Lacedemonians were and how many in number, -that they made this proclamation to him; and hearing their answer he -said to the Spartan herald: "Never yet did I fear men such as these, -who have a place appointed in the midst of their city where they -gather together and deceive one another by false oaths: and if I -continue in good health, not the misfortunes of the Ionians will be -for them a subject of talk, but rather their own." These words Cyrus -threw out scornfully with reference to the Hellenes in general, -because they have got for themselves[156] markets and practise buying -and selling there; for the Persians themselves are not wont to use -markets nor have they any market-place at all. After this he -entrusted Sardis to Tabalos a Persian, and the gold both of Crœsus and -of the other Lydians he gave to Pactyas a Lydian to take charge of, -and himself marched away to Agbatana, taking with him Crœsus and -making for the present no account of the Ionians. For Babylon stood in -his way still, as also the Bactrian nation and the Sacans and the -Egyptians; and against these he meant to make expeditions himself, -while sending some other commander about the Ionians. - -154. But when Cyrus had marched away from Sardis, Pactyas caused the -Lydians to revolt from Tabalos and from Cyrus. This man went down to -the sea, and having in his possession all the gold that there had been -in Sardis, he hired for himself mercenaries and persuaded the men of -the sea-coast to join his expedition. So he marched on Sardis and -besieged Tabalos, having shut himself up in the citadel. 155. Hearing -this on his way, Cyrus said to Crœsus as follows: "Crœsus, what end -shall I find of these things which are coming to pass? The Lydians -will not cease as it seems, from giving trouble to me and from having -it themselves. I doubt me if it were not best[157] to sell them all as -slaves; for as it is, I see that I have done in like manner as if one -should slay the father and then spare his sons: just so I took -prisoner and am carrying away thee, who wert much more than the father -of the Lydians, while to the Lydians themselves I delivered up their -city; and can I feel surprise after this that they have revolted from -me?" Thus he said what was in his mind, but Crœsus answered him as -follows, fearing lest he should destroy Sardis: "O king, that which -thou hast said is not without reason; but do not thou altogether give -vent to thy wrath, nor destroy an ancient city which is guiltless both -of the former things and also of those which have come to pass now: -for as to the former things it was I who did them and I bear the -consequences heaped upon my head;[158] and as for what is now being -done, since the wrongdoer is Pactyas to whom thou didst entrust the -charge of Sardis, let him pay the penalty. But the Lydians I pray thee -pardon, and lay upon them commands as follows, in order that they may -not revolt nor be a cause of danger to thee:--send to them and forbid -them to possess weapons of war, but bid them on the other hand put on -tunics under their outer garments and be shod with buskins, and -proclaim to them that they train their sons to play the lyre and the -harp and to be retail-dealers; and soon thou shalt see, O king, that -they have become women instead of men, so that there will be no fear -that they will revolt from thee." 156. Crœsus, I say, suggested to him -this, perceiving that this was better for the Lydians than to be -reduced to slavery and sold; for he knew that if he did not offer a -sufficient reason, he would not persuade Cyrus to change his mind, and -he feared lest at some future time, if they should escape the present -danger, the Lydians might revolt from the Persians and be destroyed. -And Cyrus was greatly pleased with the suggestion made and slackened -from his wrath, saying that he agreed with his advice. Then he called -Mazares a Mede, and laid charge upon him to proclaim to the Lydians -that which Crœsus suggested, and moreover to sell into slavery all the -rest who had joined with the Lydians in the expedition to Sardis, and -finally by all means to bring Pactyas himself alive to Cyrus. - -157. Having given this charge upon the road, he continued his march to -the native land of the Persians; but Pactyas hearing that an army was -approaching to fight against him was struck with fear and fled away -forthwith to Kyme. Then Mazares the Mede marched upon Sardis with a -certain portion of the army of Cyrus, and as he did not find Pactyas -or his followers any longer at Sardis, he first compelled the Lydians -to perform the commands of Cyrus, and by his commands the Lydians -changed the whole manner of their life. After this Mazares proceeded -to send messengers to Kyme bidding them give up Pactyas: and the men -of Kyme resolved to refer to the god at Branchidai the question what -counsel they should follow. For there was there an Oracle established -of old time, which all the Ionians and Aiolians were wont to consult; -and this place is in the territory of Miletos above the port of -Panormos. 158. So the men of Kyme sent messengers to the -Branchidai[159] to inquire of the god, and they asked what course they -should take about Pactyas so as to do that which was pleasing to the -gods. When they thus inquired, the answer was given them that they -should deliver up Pactyas to the Persians: and the men of Kyme, having -heard this answer reported, were disposed to give him up. Then when -the mass of the people were thus disposed, Aristodicos the son of -Heracleides, a man of repute among the citizens, stopped the men of -Kyme from doing so, having distrust of the answer and thinking that -those sent to inquire were not speaking the truth; until at last other -messengers were sent to the Oracle to ask a second time about Pactyas, -and of them Aristodicos was one. 159. When these came to Branchidai, -Aristodicos stood forth from the rest and consulted the Oracle, asking -as follows: Lord,[160] there came to us a suppliant for protection -Pactyas the Lydian, flying from a violent death at the hands of the -Persians, and they demand him from us, bidding the men of Kyme give -him up. But we, though we fear the power of the Persians, yet have not -ventured up to this time to deliver to them the suppliant, until thy -counsel shall be clearly manifested to us, saying which of the two -things we ought to do." He thus inquired, but the god again declared -to them the same answer, bidding them deliver up Pactyas to the -Persians. Upon this Aristodicos with deliberate purpose did as -follows:--he went all round the temple destroying the nests of the -sparrows[161] and of all the other kinds of birds which had been -hatched on the temple: and while he was doing this, it is said that a -voice came from the inner shrine directed to Aristodicos and speaking -thus: "Thou most impious of men, why dost thou dare to do this? Dost -thou carry away by force from my temple the suppliants for my -protection?" And Aristodicos, it is said, not being at all at a loss -replied to this: "Lord, dost thou thus come to the assistance of thy -suppliants, and yet biddest the men of Kyme deliver up theirs?" and -the god answered him again thus: "Yea, I bid you do so, that ye may -perish the more quickly for your impiety; so that ye may not at any -future time come to the Oracle to ask about delivering up of -suppliants." 160. When the men of Kyme heard this saying reported, not -wishing either to be destroyed by giving him up or to be besieged by -keeping him with them, they sent him away to Mytilene. Those of -Mytilene however, when Mazares sent messages to them, were preparing -to deliver up Pactyas for a price, but what the price was I cannot say -for certain, since the bargain was never completed; for the men of -Kyme, when they learnt that this was being done by the Mytilenians, -sent a vessel to Lesbos and conveyed away Pactyas to Chios. After this -he was dragged forcibly from the temple of Athene Poliuchos by the -Chians and delivered up: and the Chians delivered him up receiving -Atarneus in return, (now this Atarneus is a region of Mysia[162] -opposition Lesbos). So the Persians having received Pactyas kept him -under guard, meaning to produce him before Cyrus. And a long time -elapsed during which none of the Chians either used barley-meal grown -in this region of Atarneus, for pouring out in sacrifice to any god, -or baked cakes for offering of the corn which grew there, but all the -produce of this land was excluded from every kind of sacred service. - -161. The men of Chios had then delivered up Pactyas; and after this -Mazares made expedition against those who had joined in besieging -Tabalos: and first he reduced to slavery those of Priene, then he -overran the whole plain of the Maiander making spoil of it for his -army, and Magnesia in the same manner: and straightway after this he -fell sick and died. 162. After he was dead, Harpagos came down to take -his place in command, being also a Mede by race (this was the man whom -the king of the Medes Astyages feasted with the unlawful banquet, and -who helped to give the kingdom to Cyrus). This man, being appointed -commander then by Cyrus, came to Ionia and proceeded to take the -cities by throwing up mounds against them: for when he had enclosed -any people within their walls, then he threw up mounds against the -walls and took their city by storm; and the first city of Ionia upon -which he made an attempt was Phocaia. - -163. Now these Phocaians were the first of the Hellenes who made long -voyages, and these are they who discovered the Adriatic and Tyrsenia -and Iberia and Tartessos: and they made voyages not in round ships, -but in vessels of fifty oars. These came to Tartessos and became -friends with the king of the Tartessians whose name was Arganthonios: -he was ruler of the Tartessians for eighty years and lived in all one -hundred and twenty. With this man, I say, the Phocaians became so -exceedingly friendly, that first he bade them leave Ionia and dwell -wherever they desired in his own land; and as he did not prevail upon -the Phocaians to do this, afterwards, hearing from them of the Mede -how his power was increasing, he gave them money to build a wall about -their city: and he did this without sparing, for the circuit of the -wall is many furlongs[163] in extent, and it is built all of large -stones closely fitted together. - -164. The wall of the Phocaians was made in this manner: and Harpagos -having marched his army against them began to besiege them, at the -same time holding forth to them proposals and saying that it was -enough to satisfy him if the Phocaians were willing to throw down one -battlement of their wall and dedicate one single house.[164] But the -Phocaians, being very greatly grieved at the thought of subjection, -said that they wished to deliberate about the matter for one day and -after that they would give their answer; and they asked him to -withdraw his army from the wall while they were deliberating. Harpagos -said that he knew very well what they were meaning to do, nevertheless -he was willing to allow them to deliberate. So in the time that -followed, when Harpagos had withdrawn his army from the wall, the -Phocaians drew down their fifty-oared galleys to the sea, put into -them their children and women and all their movable goods, and besides -them the images out of the temples and the other votive offerings -except such as were made of bronze or stone or consisted of paintings, -all the rest, I say, they put into the ships, and having embarked -themselves they sailed towards Chios; and the Persians obtained -possession of Phocaia, the city being deserted of the inhabitants. -165. But as for the Phocaians, since the men of Chios would not sell -them at their request the islands called Oinussai, from the fear lest -these islands might be made a seat of trade and their island might be -shut out, therefore they set out for Kyrnos:[165] for in Kyrnos twenty -years before this they had established a city named Alalia, in -accordance with an oracle, (now Arganthonios by that time was dead). -And when they were setting out for Kyrnos they first sailed to Phocaia -and slaughtered the Persian garrison, to whose charge Harpagos had -delivered the city; then after they had achieved this they made solemn -imprecations on any one of them who should be left behind from their -voyage, and moreover they sank a mass of iron in the sea and swore -that not until that mass should appear again on the surface[166] would -they return to Phocaia. However as they were setting forth to Kyrnos, -more than half of the citizens were seized with yearning and regret -for their city and for their native land, and they proved false to -their oath and sailed back to Phocaia. But those of them who kept the -oath still, weighed anchor from the islands of Oinussai and sailed. -166. When these came to Kyrnos, for five years they dwelt together -with those who had come thither before, and they founded temples -there. Then, since they plundered the property of all their -neighbours, the Tyrsenians and Carthaginians[167] made expedition -against them by agreement with one another, each with sixty ships. And -the Phocaians also manned their vessels, sixty in number, and came to -meet the enemy in that which is called the Sardinian sea: and when -they encountered one another in the sea-fight the Phocaians won a kind -of Cadmean victory, for forty of their ships were destroyed and the -remaining twenty were disabled, having had their prows bent aside. So -they sailed in to Alalia and took up their children and their women -and their other possessions as much as their ships proved capable of -carrying, and then they left Kyrnos behind them and sailed to Rhegion. -167. But as for the crews of the ships that were destroyed, the -Carthaginians and Tyrsenians obtained much the greater number of -them,[168] and these they brought to land and killed by stoning. After -this the men of Agylla found that everything which passed by the spot -where the Phocaians were laid after being stoned, became either -distorted, or crippled, or paralysed, both small cattle and beasts of -burden and human creatures: so the men of Agylla sent to Delphi -desiring to purge themselves of the offence; and the Pythian -prophetess bade them do that which the men of Agylla still continue to -perform, that is to say, they make great sacrifices in honour of the -dead, and hold at the place a contest of athletics and horse-racing. -These then of the Phocaians had the fate which I have said; but those -of them who took refuge at Rhegion started from thence and took -possession of that city in the land of Oinotria which now is called -Hyele. This they founded having learnt from a man of Poseidonia that -the Pythian prophetess by her answer meant them to found a temple to -Kyrnos, who was a hero, and not to found a settlement in the island of -Kyrnos.[169] - -168. About Phocaia in Ionia it happened thus, and nearly the same -thing also was done by the men of Teos: for as soon as Harpagos took -their wall with a mound, they embarked in their ships and sailed -straightway for Thrace; and there they founded the city of Abdera, -which before them Timesios of Clazomenai founded and had no profit -therefrom, but was driven out by the Thracians; and now he is honoured -as a hero by the Teïans in Abdera. - -169. These alone of all the Ionians left their native cities because -they would not endure subjection: but the other Ionians except the -Milesians did indeed contend in arms with Harpagos like those who left -their homes, and proved themselves brave men, fighting each for his -own native city; but when they were defeated and captured they -remained all in their own place and performed that which was laid upon -them: but the Milesians, as I have also said before, had made a sworn -agreement with Cyrus himself and kept still. Thus for the second time -Ionia had been reduced to subjection. And when Harpagos had conquered -the Ionians on the mainland, then the Ionians who dwelt in the -islands, being struck with fear by these things, gave themselves over -to Cyrus. - -170. When the Ionians had been thus evilly entreated but were -continuing still to hold their gatherings as before at the Panionion, -Bias a man of Priene set forth to the Ionians, as I am informed, a -most profitable counsel, by following which they might have been the -most prosperous of all the Hellenes. He urged that the Ionians should -set forth in one common expedition and sail to Sardinia, and after -that found a single city for all the Ionians: and thus they would -escape subjection and would be prosperous, inhabiting the largest of -all islands and being rulers over others; whereas, if they remained in -Ionia, he did not perceive, he said, that freedom would any longer -exist for them. This was the counsel given by Bias of Priene after the -Ionians had been ruined; but a good counsel too was given before the -ruin of Ionia by Thales a man of Miletos, who was by descent of -Phenician race. He advised the Ionians to have one single seat of -government,[170] and that this should be at Teos (for Teos, he said, -was in the centre of Ionia), and that the other cities should be -inhabited as before, but accounted just as if they were demes. - -These men[171] set forth to them counsels of the kind which I have -said: 171, but Harpagos, after subduing Ionia, proceeded to march -against the Carians and Caunians and Lykians, taking also Ionians and -Aiolians to help him. Of these the Carians came to the mainland from -the islands; for being of old time subjects of Minos and being called -Leleges, they used to dwell in the islands, paying no tribute, so far -back as I am able to arrive by hearsay, but whenever Minos required -it, they used to supply his ships with seamen: and as Minos subdued -much land and was fortunate in his fighting, the Carian nation was of -all nations by much the most famous at that time together with him. -And they produced three inventions of which the Hellenes adopted the -use; that is to say, the Carians were those who first set the fashion -of fastening crests on helmets, and of making the devices which are -put onto shields, and these also were the first who made handles for -their shields, whereas up to that time all who were wont to use -shields carried them without handles and with leathern straps to guide -them, having them hung about their necks and their left shoulders. -Then after the lapse of a long time the Dorians and Ionians drove the -Carians out of the islands, and so they came to the mainland. With -respect to the Carians the Cretans relate that it happened thus; the -Carians themselves however do not agree with this account, but suppose -that they are dwellers on the mainland from the beginning,[172] and -that they went always by the same name which they have now: and they -point as evidence of this to an ancient temple of Carian Zeus at -Mylasa, in which the Mysians and Lydians share as being brother races -of the Carians, for they say that Lydos and Mysos were brothers of -Car; these share in it, but those who being of another race have come -to speak the same language as the Carians, these have no share in it. -172. It seems to me however that the Caunians are dwellers there from -the beginning, though they say themselves that they came from Crete: -but they have been assimilated to the Carian race in language, or else -the Carians to the Caunian race, I cannot with certainty determine -which. They have customs however in which they differ very much from -all other men as well as from the Carians; for example the fairest -thing in their estimation is to meet together in numbers for drinking, -according to equality of age or friendship, both men, women, and -children; and again when they had founded temples for foreign deities, -afterwards they changed their purpose and resolved to worship only -their own native gods, and the whole body of Caunian young men put on -their armour and made pursuit as far as the borders of the Calyndians, -beating the air with their spears; and they said that they were -casting the foreign gods out of the land. Such are the customs which -these have. 173. The Lykians however have sprung originally from Crete -(for in old time the whole of Crete was possessed by Barbarians): and -when the sons of Europa, Sarpedon and Minos, came to be at variance in -Crete about the kingdom, Minos having got the better in the strife of -parties drove out both Sarpedon himself and those of his party: and -they having been expelled came to the land of Milyas in Asia, for the -land which now the Lykians inhabit was anciently called Milyas, and -the Milyans were then called Solymoi. Now while Sarpedon reigned over -them, they were called by the name which they had when they came -thither, and by which the Lykians are even now called by the -neighbouring tribes, namely Termilai; but when from Athens Lycos the -son of Pandion came to the land of the Termilai and to Sarpedon, he -too having been driven out by his brother namely Aigeus, then by the -name taken from Lycos they were called after a time Lykians. The -customs which these have are partly Cretan and partly Carian; but one -custom they have which is peculiar to them, and in which they agree -with no other people, that is they call themselves by their mothers -and not by their fathers; and if one asks his neighbour who he is, he -will state his parentage on the mother's side and enumerate his -mother's female ascendants: and if a woman who is a citizen marry a -slave, the children are accounted to be of gentle birth; but if a man -who is a citizen, though he were the first man among them, have a -slave for wife or concubine, the children are without civil rights. - -174. Now the Carians were reduced to subjection by Harpagos without -any brilliant deed displayed either by the Carians themselves or by -those of the Hellenes who dwell in this land. Of these last there are -besides others the men of Cnidos, settlers from Lacedemon, whose land -runs out into the sea,[173] being in fact the region which is called -Triopion, beginning from the peninsula of Bybassos: and since all the -land of Cnidos except a small part is washed by the sea (for the part -of it which looks towards the North is bounded by the Gulf of Keramos, -and that which looks to the South by the sea off Syme and Rhodes), -therefore the men of Cnidos began to dig through this small part, -which is about five furlongs across, while Harpagos was subduing -Ionia, desiring to make their land an island: and within the isthmus -all was theirs,[174] for where the territory of Cnidos ends in the -direction of the mainland, here is the isthmus which they were digging -across. And while the Cnidians were working at it with a great number -of men, it was perceived that the men who worked suffered injury much -more than might have been expected and in a more supernatural manner, -both in other parts of their bodies and especially in their eyes, when -the rock was being broken up; so they sent men to ask the Oracle at -Delphi what the cause of the difficulty was. And the Pythian -prophetess, as the men of Cnidos themselves report, gave them this -reply in trimeter verse:-- - - "Fence not the place with towers, nor dig the isthmus through; - Zeus would have made your land an island, had he willed." - -When the Pythian prophetess had given this oracle, the men of Cnidos -not only ceased from their digging but delivered themselves to -Harpagos without resistance, when he came against them with his army. - -175. There were also the Pedasians, who dwelt in the inland country -above Halicarnassos; and among these, whenever anything hurtful is -about to happen either to themselves or to their neighbours, the -priestess of Athene has a great beard: this befell them three times. -These of all about Caria were the only men who held out for any time -against Harpagos, and they gave him trouble more than any other -people, having fortified a mountain called Lide. - -176. After a time the Pedasians were conquered; and the Lykians, when -Harpagos marched his army into the plain of Xanthos, came out against -him[175] and fought, few against many, and displayed proofs of valour; -but being defeated and confined within their city, they gathered -together into the citadel their wives and their children, their -property and their servants, and after that they set fire to this -citadel, so that it was all in flames, and having done so and sworn -terrible oaths with one another, they went forth against the -enemy[176] and were slain in fight, that is to say all the men of -Xanthos: and of the Xanthians who now claim to be Lykians the greater -number have come in from abroad, except only eighty households; but -these eighty households happened at that time to be away from their -native place, and so they escaped destruction. Thus Harpagos obtained -possession of Caunos, for the men of Caunos imitated in most respects -the behaviour of the Lykians. - -177. So Harpagos was conquering the coast regions of Asia; and Cyrus -himself meanwhile was doing the same in the upper parts of it, -subduing every nation and passing over none. Now most of these actions -I shall pass over in silence, but the undertakings which gave him -trouble more than the rest and which are the most worthy of note, of -these I shall make mention. - -***** - -178. Cyrus, so soon as he had made subject to himself all other parts -of the mainland, proceeded to attack the Assyrians. Now Assyria has -doubtless many other great cities, but the most famous and the -strongest, and the place where the seat of their monarchy had been -established after Nineveh was destroyed, was Babylon; which was a city -such as I shall say.--It lies in a great plain, and in size it is such -that each face measures one hundred and twenty furlongs,[177] the -shape of the whole being square; thus the furlongs of the circuit of -the city amount in all to four hundred and eighty. Such is the size of -the city of Babylon, and it had a magnificence greater than all other -cities of which we have knowledge. First there runs round it a trench -deep and broad and full of water; then a wall fifty royal cubits in -thickness and two hundred cubits in height: now the royal cubit is -larger by three fingers than the common cubit.[178] 179. I must also -tell in addition to this for what purpose the earth was used, which -was taken out of the trench, and in what manner the wall was made. As -they dug the trench they made the earth which was carried out of the -excavation into bricks, and having moulded enough bricks they baked -them in kilns; and then afterwards, using hot asphalt for mortar and -inserting reed mats at every thirty courses of brickwork, they built -up first the edges of the trench and then the wall itself in the same -manner: and at the top of the wall along the edges they built chambers -of one story facing one another; and between the rows of chambers they -left space to drive a four-horse chariot. In the circuit of the wall -there are set a hundred gates made of bronze throughout, and the gate- -posts and lintels likewise. Now there is another city distant from -Babylon a space of eight days' journey, of which the name is Is; and -there is a river there of no great size, and the name of the river is -also Is, and it sends its stream into the river Euphrates. This river -Is throws up together with its water lumps of asphalt in great -abundance, and thence was brought the asphalt for the wall of Babylon. -180. Babylon then was walled in this manner; and there are two -divisions of the city; for a river whose name is Euphrates parts it in -the middle. This flows from the land of the Armenians and is large and -deep and swift, and it flows out into the Erythraian sea. The wall -then on each side has its bends[179] carried down to the river, and -from this point the return walls stretch along each bank of the stream -in the form of a rampart of baked bricks: and the city itself is full -of houses of three and four stories, and the roads by which it is cut -up run in straight lines, including the cross roads which lead to the -river; and opposite to each road there were set gates in the rampart -which ran along the river, in many in number as the ways,[180] and -these also were of bronze and led like the ways[181] to the river -itself. 181. This wall then which I have mentioned is as it were a -cuirass[182] for the town, and another wall runs round within it, not -much weaker for defence than the first but enclosing a smaller -space.[183] And in each division of the city was a building in the -midst, in the one the king's palace of great extent and strongly -fortified round, and in the other the temple of Zeus Belos with bronze -gates, and this exists still up to my time and measures two furlongs -each way,[184] being of a square shape: and in the midst of the -temple[185] is built a solid tower measuring a furlong both in length -and in breadth, and on this tower another tower has been erected, and -another again upon this, and so on up to the number of eight towers. -An ascent to these has been built running outside round about all the -towers; and when one reaches about the middle of the ascent one finds -a stopping-place and seats to rest upon, on which those who ascend sit -down and rest: and on the top of the last tower there is a large -cell,[186] and in the cell a large couch is laid, well covered, and by -it is placed a golden table: and there is no image there set up nor -does any human being spend the night there except only one woman of -the natives of the place, whomsoever the god shall choose from all the -woman, as say the Chaldeans who are the priests of this god. 182. -These same men say also, but I do not believe them, that the god -himself comes often to the cell and rests upon the couch, as happens -likewise in the Egyptian Thebes according to the report of the -Egyptians, for there also a woman sleeps in the temple of the Theban -Zeus (and both these women are said to abstain from commerce with -men), and as happens also with the prophetess[187] of the god in -Patara of Lykia, whenever there is one, for there is not always an -Oracle there, but whenever there is one, then she is shut up during -the nights in the temple within the cell. 183. There is moreover in -the temple at Babylon another cell below, wherein is a great image of -Zeus sitting, made of gold, and by it is placed a large table of gold, -and his footstool and seat are of gold also; and, as the Chaldeans -reported, the weight of the gold of which these things are made is -eight hundred talents. Outside this cell is an altar of gold; and -there is also another altar of great size, where full-grown -animals[188] are sacrificed, whereas on the golden altar it is not -lawful to sacrifice any but young sucklings only: and also on the -larger altar the Chaldeans offer one thousand talents of frankincense -every year at the time when they celebrate the feast in honour of this -god. There was moreover in these precincts still remaining at the time -of Cyrus,[189] a statue twelve cubits high, of gold and solid. This I -did not myself see, but that which is related by the Chaldeans I -relate. Against this statue Dareios the son of Hystaspes formed a -design, but he did not venture to take it: it was taken however by -Xerxes the son of Dareios, who also killed the priest when he forbade -him to meddle with the statue. This temple, then, is thus adorned with -magnificence, and there are also many private votive-offerings. - -184. Of this Babylon, besides many other rulers, of whom I shall make -mention in the Assyrian history, and who added improvement to the -walls and temples, there were also two who were women. Of these, the -one who ruled first, named Semiramis, who lived five generations -before the other, produced banks of earth in the plain which are a -sight worth seeing; and before this the river used to flood like a sea -over the whole plain. 185. The queen who lived after her time, named -Nitocris, was wiser than she who had reigned before; and in the first -place she left behind her monuments which I shall tell of; then -secondly, seeing that the monarchy of the Medes was great and not apt -to remain still, but that besides other cities even Nineveh had been -captured by it, she made provision against it in so far as she was -able. First, as regards the river Euphrates which flows through the -midst of their city, whereas before this it flowed straight, she by -digging channels above made it so winding that it actually comes three -times in its course to one of the villages in Assyria; and the name of -the village to which the Euphrates comes is Ardericca; and at this day -those who travel from this Sea of ours to Babylon, in their voyage -down the river Euphrates[189a] arrive three times at this same village -and on three separate days. This she did thus; and she also piled up a -mound along each bank of the river, which is worthy to cause wonder -for its size and height: and at a great distance above Babylon, she -dug a basin for a lake, which she caused to extend along at a very -small distance from the river,[190] excavating it everywhere of such -depth as to come to water, and making the extent such that the circuit -of it measured four hundred and twenty furlongs: and the earth which -was dug out of this excavation she used up by piling it in mounds -along the banks of the river: and when this had been dug by her she -brought stones and set them all round it as a facing wall. Both these -two things she did, that is she made the river to have a winding -course, and she made the place which was dug out all into a swamp, in -order that the river might run more slowly, having its force broken by -going round many bends, and that the voyages might be winding to -Babylon, and after the voyages there might succeed a long circuit of -the pool. These works she carried out in that part where the entrance -to the country was, and the shortest way to it from Media, so that the -Medes might not have dealings with her kingdom and learn of her -affairs. - -186. These defences she cast round her city from the depth; and she -made the following addition which was dependent upon them:--The city -was in two divisions, and the river occupied the space between; and in -the time of the former rulers, when any one wished to pass over from -the one division to the other, he had to pass over in a boat, and -that, as I imagine, was troublesome: she however made provision also -for this; for when she was digging the basin for the lake she left -this other monument of herself derived from the same work, that is, -she caused stones to be cut of very great length, and when the stones -were prepared for her and the place had been dug out, she turned aside -the whole stream of the river into the place which she had been -digging; and while this was being filled with water, the ancient bed -of the river being dried up in the meantime, she both built up with -baked bricks after the same fashion as the wall the edges of the -river, where it flows through the city, and the places of descent -leading from the small gateways to the river; and also about the -middle of the city, as I judge, with the stones which she had caused -to be dug out she proceeded to build a bridge, binding together the -stones with iron and lead: and upon the top she laid squared timbers -across, to remain there while it was daytime, over which the people of -Babylon made the passage across; but at night they used to take away -these timbers for this reason, namely that they might not go backwards -and forwards by night and steal from one another: and when the place -dug out had been made into a lake full of water by the river, and at -the same time the bridge had been completed, then she conducted the -Euphrates back into its ancient channel from the lake, and so the -place dug out being made into a swamp was thought to have served a -good purpose, and there had been a bridge set up for the men of the -city. - -187. This same queen also contrived a snare of the following kind:-- -Over that gate of the city through which the greatest number of people -passed she set up for herself a tomb above the very gate itself. And -on the tomb she engraved writing which said thus: "If any of the kings -of Babylon who come after me shall be in want of wealth, let him open -my tomb and take as much as he desires; but let him not open it for -any other cause, if he be not in want; for that will not be -well."[191] This tomb was undisturbed until the kingdom came to -Dareios; but to Dareios it seemed that it was a monstrous thing not to -make any use of this gate, and also, when there was money lying there, -not to take it, considering that the money itself invited him to do -so. Now the reason why he would not make any use of this gate was -because the corpse would have been above his head as he drove through. -He then, I say, opened the tomb and found not indeed money but the -corpse, with writing which said thus: "If thou hadst not been -insatiable of wealth and basely covetous, thou wouldest not have -opened the resting-places of the dead." - -188. This queen then is reported to have been such as I have -described: and it was the son of this woman, bearing the same name as -his father, Labynetos, and being ruler over the Assyrians, against -whom Cyrus was marching. Now the great king makes his marches not only -well furnished[192] from home with provisions for his table and with -cattle, but also taking with him water from the river Choaspes, which -flows by Susa, of which alone and of no other river the king drinks: -and of this water of the Choaspes boiled, a very great number of -waggons, four-wheeled and drawn by mules, carry a supply in silver -vessels, and go with him wherever he may march at any time. 189. Now -when Cyrus on his way towards Babylon arrived at the river Gyndes,--of -which river the springs are in the mountains of the Matienians, and it -flows through the Dardanians and runs into another river, the Tigris, -which flowing by the city of Opis runs out into the Erythraian Sea,-- -when Cyrus, I say, was endeavouring to cross this river Gyndes, which -is a navigable stream, then one of his sacred white horses in high -spirit and wantonness went into the river and endeavoured to cross, -but the stream swept it under water and carried it off forthwith. And -Cyrus was greatly moved with anger against the river for having done -thus insolently, and he threatened to make it so feeble that for the -future even women could cross it easily without wetting the knee. So -after this threat he ceased from his march against Babylon and divided -his army into two parts; and having divided it he stretched lines and -marked out straight channels,[193] one hundred and eighty on each bank -of the Gyndes, directed every way, and having disposed his army along -them he commanded them to dig: so, as a great multitude was working, -the work was completed indeed, but they spent the whole summer season -at this spot working. - -190. When Cyrus had taken vengeance on the river Gyndes by dividing it -into three hundred and sixty channels, and when the next spring was -just beginning, then at length he continued his advance upon Babylon: -and the men of Babylon had marched forth out of their city and were -awaiting him. So when in his advance he came near to the city, the -Babylonians joined battle with him, and having been worsted in the -fight they were shut up close within their city. But knowing well even -before this that Cyrus was not apt to remain still, and seeing him lay -hands on every nation equally, they had brought in provisions -beforehand[194] for very many years. So while these made no account of -the siege, Cyrus was in straits what to do, for much time went by and -his affairs made no progress onwards. 191. Therefore, whether it was -some other man who suggested it to him when he was in a strait what to -do, or whether he of himself perceived what he ought to do, he did as -follows:--The main body of his army[195] he posted at the place where -the river runs into the city, and then again behind the city he set -others, where the river issues forth from the city; and he proclaimed -to his army that so soon as they should see that the stream had become -passable, they should enter by this way into the city. Having thus set -them in their places and in this manner exhorted them he marched away -himself with that part of his army which was not fit for fighting: and -when he came to the lake, Cyrus also did the same things which the -queen of the Babylonians had done as regards the river and the lake; -that is to say, he conducted the river by a channel into the lake, -which was at that time a swamp, and so made the former course of the -river passable by the sinking of the stream. When this had been done -in such a manner, the Persians who had been posted for this very -purpose entered by the bed of the river Euphrates into Babylon, the -stream having sunk so far that it reached about to the middle of a -man's thigh. Now if the Babylonians had had knowledge of it beforehand -or had perceived that which was being done by Cyrus, they would have -allowed[196] the Persians to enter the city and then destroyed them -miserably; for if they had closed all the gates that led to the river -and mounted themselves upon the ramparts which were carried along the -banks of the stream, they would have caught them as it were in a fish- -wheal: but as it was, the Persians came upon them unexpectedly; and -owing to the size of the city (so it is said by those who dwell there) -after those about the extremities of the city had suffered capture, -those Babylonians who dwelt in the middle did not know that they had -been captured; but as they chanced to be holding a festival, they went -on dancing and rejoicing during this time until they learnt the truth -only too well. - -Babylon then had thus been taken for the first time: 192, and as to -the resources of the Babylonians how great they are, I shall show by -many other proofs and among them also by this:--For the support of the -great king and his army, apart from the regular tribute the whole land -of which he is ruler has been distributed into portions. Now whereas -twelve months go to make up the year, for four of these he has his -support from the territory of Babylon, and for the remaining eight -months from the whole of the rest of Asia; thus the Assyrian land is -in regard to resources the third part of all Asia: and the government, -or satrapy as it is called by the Persians, of this territory is of -all the governments by far the best; seeing that when Tritantaichmes -son of Artabazos had this province from the king, there came in to him -every day an /artab/ full of silver coin (now the /artab/ is a Persian -measure and holds more than the /medimnos/ of Attica[197] by three -Attic /choinikes/); and of horses he had in this province as his -private property, apart from the horses for use in war, eight hundred -stallions and sixteen thousand mares, for each of these stallions -served twenty mares: of Indian hounds moreover such a vast number were -kept that four large villages in the plain, being free from other -contributions, had been appointed to provide food for the hounds. 193. -Such was the wealth which belonged to the ruler of Babylon. Now the -land of the Assyrians has but little rain; and this little gives -nourishment to the root of the corn, but the crop is ripened and the -ear comes on by the help of watering from the river, not as in Egypt -by the coming up of the river itself over the fields, but the crop is -watered by hand or with swing-buckets. For the whole Babylonian -territory like the Egyptian is cut up into channels, and the largest -of the channels is navigable for ships and runs in the direction of -the sunrising in winter from the Euphrates to another river, namely -the Tigris, along the bank of which lay the city of Nineveh. This -territory is of all that we know the best by far for producing -corn:[198] as to trees,[199] it does not even attempt to bear them, -either fig or vine or olive, but for producing corn it is so good that -it returns as much as two-hundred-fold for the average, and when it -bears at its best it produces three-hundred-fold. The leaves of the -wheat and barley there grow to be full four fingers broad; and from -millet and sesame seed how large a tree grows, I know myself but shall -not record, being well aware that even what has already been said -relating to the crops produced has been enough to cause disbelief in -those who have not visited the Babylonian land. They use no oil of -olives, but only that which they make of sesame seed; and they have -date-palms growing over all the plain, most of them fruit-bearing, of -which they make both solid food and wine and honey; and to these they -attend in the same manner as to fig-trees, and in particular they take -the fruit of those palms which the Hellenes call male-palms, and tie -them upon the date-bearing palms, so that their gall-fly may enter -into the date and ripen it and that the fruit of the palm may not fall -off: for the male-palm produces gall-flies in its fruit just as the -wild-fig does. - -194. But the greatest marvel of all the things in the land after the -city itself, to my mind is this which I am about to tell: Their boats, -those I mean which go down the river to Babylon, are round and all of -leather: for they make ribs for them of willow which they cut in the -land of the Armenians who dwell above the Assyrians, and round these -they stretch hides which serve as a covering outside by way of hull, -not making broad the stern nor gathering in the prow to a point, but -making the boats round like a shield: and after that they stow the -whole boat with straw and suffer it to be carried down the stream full -of cargo; and for the most part these boats bring down casks of palm- -wood[200] filled with wine. The boat is kept straight by two steering- -oars and two men standing upright, and the man inside pulls his oar -while the man outside pushes.[201] These vessels are made both of very -large size and also smaller, the largest of them having a burden of as -much as five thousand talents' weight;[202] and in each one there is a -live ass, and in those of larger size several. So when they have -arrived at Babylon in their voyage and have disposed of their cargo, -they sell by auction the ribs of the boat and all the straw, but they -pack the hides upon their asses and drive them off to Armenia: for up -the stream of the river it is not possible by any means to sail, owing -to the swiftness of the current; and for this reason they make their -boats not of timber but of hides. Then when they have come back to the -land of the Armenians, driving their asses with them, they make other -boats in the same manner. 195. Such are their boats; and the following -is the manner of dress which they use, namely a linen tunic reaching -to the feet, and over this they put on another of wool, and then a -white mantle thrown round, while they have shoes of a native fashion -rather like the Bœotian slippers. They wear their hair long and bind -their heads round with fillets,[203] and they are anointed over the -whole of their body with perfumes. Each man has a seal and a staff -carved by hand, and on each staff is carved either an apple or a rose -or a lily or an eagle or some other device, for it is not their custom -to have a staff without a device upon it. - -196. Such is the equipment of their bodies: and the customs which are -established among them are as follows, the wisest in our opinion being -this, which I am informed that the Enetoi in Illyria also have. In -every village once in each year it was done as follows:--When the -maidens[204] grew to the age for marriage, they gathered these all -together and brought them in a body to one place, and round them stood -a company of men: and the crier caused each one severally to stand up, -and proceeded to sell them, first the most comely of all, and -afterwards, when she had been sold and had fetched a large sum of -money, he would put up another who was the most comely after her: and -they were sold for marriage. Now all the wealthy men of the -Babylonians who were ready to marry vied with one another in bidding -for the most beautiful maidens; those however of the common sort who -were ready to marry did not require a fine form, but they would accept -money together with less comely maidens. For when the crier had made -an end of selling the most comely of the maidens, then he would cause -to stand up that one who was least shapely, or any one of them who -might be crippled in any way, and he would make proclamation of her, -asking who was willing for least gold to have her in marriage, until -she was assigned to him who was willing to accept least: and the gold -would be got from the sale of the comely maidens, and so those of -beautiful form provided dowries for those which were unshapely or -crippled; but to give in marriage one's own daughter to whomsoever -each man would, was not allowed, nor to carry off the maiden after -buying her without a surety; for it was necessary for the man to -provide sureties that he would marry her, before he took her away; and -if they did not agree well together, the law was laid down that he -should pay back the money. It was allowed also for any one who wished -it to come from another village and buy. This then was their most -honourable custom; it does not however still exist at the present -time, but they have found out of late another way, in order that the -men may not ill-treat them or take them to another city:[205] for -since the time when being conquered they were oppressed and ruined, -each one of the common people when he is in want of livelihood -prostitutes his female children. - -197. Next in wisdom to that, is this other custom which was -established[206] among them:--they bear out the sick into the market- -place; for of physicians they make no use. So people come up to the -sick man and give advice about his disease, if any one himself has -ever suffered anything like that which the sick man has, or saw any -other who had suffered it; and coming near they advise and recommend -those means by which they themselves got rid of a like disease or seen -some other get rid of it: and to pass by the sick man in silence is -not permitted to them, nor until one has asked what disease he has. - -198. They bury their dead in honey, and their modes of lamentation are -similar to those used in Egypt. And whenever a Babylonian man has -intercourse with his wife, he sits by incense offered, and his wife -does the same on the other side, and when it is morning they wash -themselves, both of them, for they will touch no vessel until they -have washed themselves: and the Arabians do likewise in this matter. - -199. Now the most shameful of the customs of the Babylonians is as -follows: every woman of the country must sit down in the -precincts[207] of Aphrodite once in her life and have commerce with a -man who is a stranger: and many women who do not deign to mingle with -the rest, because they are made arrogant by wealth, drive to the -temple with pairs of horses in covered carriages, and so take their -place, and a large number of attendants follow after them; but the -greater number do thus,--in the sacred enclosure of Aphrodite sit -great numbers of women with a wreath of cord about their heads; some -come and others go; and there are passages in straight lines going -between the women in every direction,[208] through which the strangers -pass by and make their choice. Here when a woman takes her seat she -does not depart again to her house until one of the strangers has -thrown a silver coin into her lap and has had commerce with her -outside the temple, and after throwing it he must say these words -only: "I demand thee in the name of the goddess Mylitta":[209] now -Mylitta is the name given by the Assyrians to Aphrodite: and the -silver coin may be of any value; whatever it is she will not refuse -it, for that is not lawful for her, seeing that this coin is made -sacred by the act: and she follows the man who has first thrown and -does not reject any: and after that she departs to her house, having -acquitted herself of her duty to the goddess[210], nor will you be -able thenceforth to give any gift so great as to win her. So then as -many as have attained to beauty and stature[211] are speedily -released, but those of them who are unshapely remain there much time, -not being able to fulfil the law; for some of them remain even as much -as three or four years: and in some parts of Cyprus too there is a -custom similar to this. - -200. These customs then are established among the Babylonians: and -there are of them three tribes[212] which eat nothing but fish only: -and when they have caught them and dried them in the sun they do thus, ---they throw them into brine, and then pound them with pestles and -strain them through muslin; and they have them for food either kneaded -into a soft cake, or baked like bread, according to their liking. - -201. When this nation also had been subdued by Cyrus, he had a desire -to bring the Massagetai into subjection to himself. This nation is -reputed to be both great and warlike, and to dwell towards the East -and the sunrising, beyond the river Araxes and over against[213] the -Issedonians: and some also say that this nation is of Scythian race. -202. Now the Araxes is said by some to be larger and by others to be -smaller than the Ister: and they say that there are many islands in it -about equal in size to Lesbos, and in them people dwelling who feed in -the summer upon roots of all kinds which they dig up and certain -fruits from trees, which have been discovered by them for food, they -store up, it is said, in the season when they are ripe and feed upon -them in the winter. Moreover it is said that other trees have been -discovered by them which yield fruit of such a kind that when they -have assembled together in companies in the same place and lighted a -fire, they sit round in a circle and throw some of it into the fire, -and they smell the fruit which is thrown on, as it burns, and are -intoxicated by the scent as the Hellenes are with wine, and when more -of the fruit is thrown on they become more intoxicated, until at last -they rise up to dance and begin to sing. This is said to be their -manner of living: and as to the river Araxes, it flows from the land -of the Matienians, whence flows the Gyndes which Cyrus divided into -the three hundred and sixty channels, and it discharges itself by -forty branches, of which all except one end in swamps and shallow -pools; and among them they say that men dwell who feed on fish eaten -raw, and who are wont to use as clothing the skins of seals: but the -one remaining branch of the Araxes flows with unimpeded course into -the Caspian Sea. - -203. Now the Caspian Sea is apart by itself, not having connection -with the other Sea: for all that Sea which the Hellenes navigate, and -the Sea beyond the Pillars, which is called Atlantis, and the -Erythraian Sea are in fact all one, but the Caspian is separate and -lies apart by itself. In length it is a voyage of fifteen days if one -uses oars,[214] and in breadth, where it is broadest, a voyage of -eight days. On the side towards the West of this Sea the Caucasus runs -along by it, which is of all mountain-ranges both the greatest in -extent and the loftiest: and the Caucasus has many various races of -men dwelling in it, living for the most part on the wild produce of -the forests; and among them there are said to be trees which produce -leaves of such a kind that by pounding them and mixing water with them -they paint figures upon their garments, and the figures do not wash -out, but grow old with the woollen stuff as if they had been woven -into it at the first: and men say that the sexual intercourse of these -people is open like that of cattle. 204. On the West then of this Sea -which is called Caspian the Caucasus is the boundary, while towards -the East and the rising sun a plain succeeds which is of limitless -extent to the view. Of this great plain then the Massagetai occupy a -large part, against whom Cyrus had become eager to march; for there -were many strong reasons which incited him to it and urged him -onwards,--first the manner of his birth, that is to say the opinion -held of him that he was more than a mere mortal man, and next the -success which he had met with[215] in his wars, for whithersoever -Cyrus directed his march, it was impossible for that nation to escape. -205. Now the ruler of the Massagetai was a woman, who was queen after -the death of her husband, and her name was Tomyris. To her Cyrus sent -and wooed her, pretending that he desired to have her for his wife: -but Tomyris understanding that he was wooing not herself but rather -the kingdom of the Massagetai, rejected his approaches: and Cyrus -after this, as he made no progress by craft, marched to the Araxes, -and proceeded to make an expedition openly against the Massagetai, -forming bridges of boats over the river for his army to cross, and -building towers upon the vessels which gave them passage across the -river. - -206. While he was busied about this labour, Tomyris sent a herald and -said thus: "O king of the Medes, cease to press forward the work which -thou art now pressing forward; for thou canst not tell whether these -things will be in the end for thy advantage or no; cease to do so, I -say, and be king over thine own people, and endure to see us ruling -those whom we rule. Since however I know that thou wilt not be willing -to receive this counsel, but dost choose anything rather than to be at -rest, therefore if thou art greatly anxious to make trial of the -Massagetai in fight, come now, leave that labour which thou hast in -yoking together the banks of the river, and cross over into our land, -when we have first withdrawn three days' journey from the river: or if -thou desirest rather to receive us into your land, do thou this same -thing thyself." Having heard this Cyrus called together the first men -among the Persians, and having gathered these together he laid the -matter before them for discussion, asking their advice as to which of -the two things he should do: and their opinions all agreed in one, -bidding him receive Tomyris and her army into his country. 207. But -Crœsus the Lydian, being present and finding fault with this opinion, -declared an opinion opposite to that which had been set forth, saying -as follows: "O king, I told thee in former time also, that since Zeus -had given me over to thee, I would avert according to my power -whatever occasion of falling I might see coming near thy house: and -now my sufferings, which have been bitter,[216] have proved to be -lessons of wisdom to me. If thou dost suppose that thou art immortal -and that thou dost command an army which is also immortal, it will be -of no use for me to declare to thee my judgment; but if thou hast -perceived that thou art a mortal man thyself and dost command others -who are so likewise, then learn this first, that for the affairs of -men there is a revolving wheel, and that this in its revolution -suffers not the same persons always to have good fortune. I therefore -now have an opinion about the matter laid before us, which is opposite -to that of these men: for if we shall consent to receive the enemy -into our land, there is for thee this danger in so doing:--if thou -shalt be worsted thou wilt lose in addition all thy realm, for it is -evident that if the Massagetai are victors they will not turn back and -fly, but will march upon the provinces of thy realm; and on the other -hand if thou shalt be the victor, thou wilt not be victor so fully as -if thou shouldest overcome the Massagetai after crossing over into -their land and shouldest pursue them when they fled. For against that -which I said before I will set the same again here, and say that thou, -when thou hast conquered, wilt march straight against the realm of -Tomyris. Moreover besides that which has been said, it is a disgrace -and not to be endured that Cyrus the son of Cambyses should yield to a -woman and so withdraw from her land. Now therefore it seems good to me -that we should cross over and go forward from the crossing as far as -they go in their retreat, and endeavour to get the better of them by -doing as follows:--The Massagetai, as I am informed, are without -experience of Persian good things, and have never enjoyed any great -luxuries. Cut up therefore cattle without stint and dress the meat and -set out for these men a banquet in our camp: moreover also provide -without stint bowls of unmixed wine and provisions of every kind; and -having so done, leave behind the most worthless part of thy army and -let the rest begin to retreat from the camp towards the river: for if -I am not mistaken in my judgment, they when they see a quantity of -good things will fall to the feast, and after that it remains for us -to display great deeds." - -208. These were the conflicting opinions; and Cyrus, letting go the -former opinion and choosing that of Crœsus, gave notice to Tomyris to -retire, as he was intending to cross over to her. She then proceeded -to retire, as she had at first engaged to do, but Cyrus delivered -Crœsus into the hands of his son Cambyses, to whom he meant to give -the kingdom, and gave him charge earnestly to honour him and to treat -him well, if the crossing over to go against the Massagetai should not -be prosperous. Having thus charged him and sent these away to the land -of the Persians, he crossed over the river both himself and his army. -209. And when he had passed over the Araxes, night having come on he -saw a vision in his sleep in the land of the Massagetai, as follows:-- -in his sleep it seemed to Cyrus that he saw the eldest of the sons of -Hystaspes having upon his shoulders wings, and that with the one of -these he overshadowed Asia and with the other Europe. Now of Hystaspes -the son of Arsames, who was a man of the Achaimenid clan, the eldest -son was Dareios, who was then, I suppose, a youth of about twenty -years of age, and he had been left behind in the land of the Persians, -for he was not yet of full age to go out to the wars. So then when -Cyrus awoke he considered with himself concerning the vision: and as -the vision seemed to him to be of great import, he called Hystaspes, -and having taken him apart by himself he said: "Hystaspes, thy son has -been found plotting against me and against my throne: and how I know -this for certain I will declare to thee:--The gods have a care of me -and show me beforehand all the evils that threaten me. So in the night -that is past while sleeping I saw the eldest of thy sons having upon -his shoulders wings, and with the one of these he overshadowed Asia -and with the other Europe. To judge by this vision then, it cannot be -but that he is plotting against me. Do thou therefore go by the -quickest way back to Persia and take care that, when I return thither -after having subdued these regions, thou set thy son before me to be -examined." 210. Cyrus said thus supposing that Dareios was plotting -against him; but in fact the divine powers were showing him beforehand -that he was destined to find his end there and that his kingdom was -coming about to Dareios. To this then Hystaspes replied as follows: "O -king, heaven forbid[217] that there should be any man of Persian race -who would plot against thee, and if there be any, I pray that he -perish as quickly as may be; seeing that thou didst make the Persians -to be free instead of slaves, and to rule all nations instead of being -ruled by others. And if any vision announces to thee that my son is -planning rebellion against thee, I deliver him over to thee to do with -him whatsoever thou wilt. 211. Hystaspes then, having made answer with -these words and having crossed over the Araxes, was going his way to -the Persian land to keep watch over his son Dareios for Cyrus; and -Cyrus meanwhile went forward and made a march of one day from the -Araxes according to the suggestion of Crœsus. After this when Cyrus -and the best part of the army[218] of the Persians had marched back to -the Araxes, and those who were unfit for fighting had been left -behind, then a third part of the army of the Massagetai came to the -attack and proceeded to slay, not without resistance,[219] those who -were left behind of the army of Cyrus; and seeing the feast that was -set forth, when they had overcome their enemies they lay down and -feasted, and being satiated with food and wine they went to sleep. -Then the Persians came upon them and slew many of them, and took alive -many more even than they slew, and among these the son of the queen -Tomyris, who was leading the army of the Massagetai; and his name was -Spargapises. 212. She then, when she heard that which had come to pass -concerning the army and also the things concerning her son, sent a -herald to Cyrus and said as follows: "Cyrus, insatiable of blood, be -not elated with pride by this which has come to pass, namely because -with that fruit of the vine, with which ye fill yourselves and become -so mad that as the wine descends into your bodies, evil words float up -upon its stream,--because setting a snare, I say, with such a drug as -this thou didst overcome my son, and not by valour in fight. Now -therefore receive the word which I utter, giving thee good advice:-- -Restore to me my son and depart from this land without penalty, -triumphant over a third part of the army of the Massagetai: but if -thou shalt not do so, I swear to thee by the Sun, who is lord of the -Massagetai, that surely I will give thee thy fill of blood, insatiable -as thou art." 213. When these words were reported to him Cyrus made no -account of them; and the son of the queen Tomyris, Spargapises, when -the wine left him and he learnt in what evil case he was, entreated -Cyrus that he might be loosed from his chains and gained his request, -and then so soon as he was loosed and had got power over his hands he -put himself to death. 214. He then ended his life in this manner; but -Tomyris, as Cyrus did not listen to her, gathered together all her -power and joined battle with Cyrus. This battle of all the battles -fought by Barbarians I judge to have been the fiercest, and I am -informed that it happened thus:--first, it is said, they stood apart -and shot at one another, and afterwards when their arrows were all -shot away, they fell upon one another and engaged in close combat with -their spears and daggers; and so they continued to be in conflict with -one another for a long time, and neither side would flee; but at last -the Massagetai got the better in the fight: and the greater part of -the Persian army was destroyed there on the spot, and Cyrus himself -brought his life to an end there, after he had reigned in all thirty -years wanting one. Then Tomyris filled a skin with human blood and had -search made among the Persian dead for the corpse of Cyrus: and when -she found it, she let his head down into the skin and doing outrage to -the corpse she said at the same time this: "Though I yet live and have -overcome thee in fight, nevertheless thou didst undo me by taking my -son with craft: but I according to my threat will give thee thy fill -of blood." Now as regards the end of the life of Cyrus there are many -tales told, but this which I have related is to my mind the most -worthy of belief. - -215. As to the Massagetai, they wear a dress which is similar to that -of the Scythians, and they have a manner of life which is also like -theirs; and there are of them horsemen and also men who do not ride on -horses (for they have both fashions), and moreover there are both -archers and spearmen, and their custom it is to carry battle- -axes;[220] and for everything they use either gold or bronze, for in -all that has to do with spear-points or arrow-heads or battle-axes -they use bronze, but for head-dresses and girdles and belts round the -arm-pits[221] they employ gold as ornament: and in like manner as -regards their horses, they put breast-plates of bronze about their -chests, but on their bridles and bits and cheek-pieces they employ -gold. Iron however and silver they use not at all, for they have them -not in their land, but gold and bronze in abundance. 216. These are -the customs which they have:--Each marries a wife, but they have their -wives in common; for that which the Hellenes say that the Scythians -do, is not in fact done by the Scythians but by the Massagetai, that -is to say, whatever woman a man of the Massagetai may desire he hangs -up his quiver in front of the waggon and has commerce with her freely. -They have no precise limit of age laid down for their life, but when a -man becomes very old, his nearest of kin come together and slaughter -him solemnly[222] and cattle also with him; and then after that they -boil the flesh and banquet upon it. This is considered by them the -happiest lot; but him who has ended his life by disease they do not -eat, but cover him up in the earth, counting it a misfortune that he -did not attain to being slaughtered. They sow no crops but live on -cattle and on fish, which last they get in abundance from the river -Araxes; moreover they are drinkers of milk. Of gods they reverence the -Sun alone, and to him they sacrifice horses: and the rule[223] of the -sacrifice is this:--to the swiftest of the gods they assign the -swiftest of all mortal things. ----------- - -NOTES TO BOOK I - -[1] {'Erodotou 'Alikarnesseos istories apodexis ede, os k.t.l.} The - meaning of the word {istorie} passes gradually from "research" or - "inquiry" to "narrative," "history"; cp. vii. 96. Aristotle in - quoting these words writes {Thouriou} for {'Alikarnesseos} - ("Herodotus of Thurii"), and we know from Plutarch that this - reading existed in his time as a variation. - -[2] Probably {erga} may here mean enduring monuments like the pyramids - and the works at Samos, cp. i. 93, ii. 35, etc.; in that case {ta - te alla} refers back to {ta genomena}, though the verb - {epolemesan} derives its subject from the mention of Hellenes and - Barbarians in the preceding clause. - -[3] Many Editors have "with the Phenicians," on the authority of some - inferior MSS. and of the Aldine edition. - -[4] {arpages}. - -[4a] "thus or in some other particular way." - -[5] {Surion}, see ch. 72. Herodotus perhaps meant to distinguish - {Surioi} from {Suroi}, and to use the first name for the - Cappadokians and the second for the people of Palestine, cp. ii. - 104; but they are naturally confused in the MSS. - -[6] {ex epidromes arpage}. - -[7] {tes anoigomenes thures}, "the door that is opened." - -[8] Or "because she was ashamed." - -[9] {phoitan}. - -[10] {upeisdus}: Stein adopts the conjecture {upekdus}, "slipping out - of his hiding-place. - -[11] This last sentence is by many regarded as an interpolation. The - line referred to is {Ou moi ta Gugeo tou polukhrosou melei}. - -[12] See v. 92. - -[13] i.e. like other kings of Lydia who came after him. - -[14] {Kolophonos to astu}, as opposed apparently to the acropolis, cp. - viii. 51. - -[15] See ch. 73. - -[16] {o kai esballon tenikauta es ten Milesien ten stratien}: an - allusion apparently to the invasions of the Milesian land at - harvest time, which are described above. All the operations - mentioned in the last chapter have been loosely described to - Alyattes, and a correction is here added to inform the reader that - they belong equally to his father. It will hardly mend matters - much if we take {o Audos} in ch. 17 to include both father and - son. - -[17] {didaxanta}. - -[18] This name is applied by Herodotus to the southern part of the - peninsula only. - -[19] Tarentum. - -[20] {en toisi edolioisi}: properly "benches," but probably here the - raised deck at the stern. - -[21] {ou mega}: many of the MSS. have {mega}. - -[22] {stadioi}: furlongs of about 606 English feet. - -[23] {to epilogo}. - -[24] This list of nations is by some suspected as an interpolation; - see Stein's note on the passage. - -[25] {sophistai}: cp. ii. 49, and iv. 95. - -[26] {etheto}. - -[27] {olbiotaton}. - -[28] {stadious}. - -[29] {romen}: many of the MSS. have {gnomen}, "good disposition." - -[30] i.e. their mother: but some understand it to mean the goddess. - -[31] {en telei touto eskhonto}. - -[32] {anolbioi}. - -[33] {eutukhees}. - -[34] {aperos}: the MSS. have {apeiros}. - -[35] {aikhme sideree blethenta}. - -[36] "in the house of Crœsus." - -[37] {'Epistion}. - -[38] {'Etaireion}. - -[39] {suggrapsamenous}, i.e. have it written down by the {propsetes} - (see vii. 111 and viii. 37), who interpreted and put into regular - verse the inspired utterances of the prophetess {promantis}. - -[40] {es to megaron}. - -[41] {oida d' ego}: oracles often have a word of connection such as - {de} or {alla} at the beginning (cp. ch. 55, 174, etc.), which may - indicate that they are part of a larger connected utterance. - -[42] Cp. vii. 178 and ix. 91 ("I accept the omen.") - -[43] See viii. 134. - -[44] {kai touton}, i.e. Amphiaraos: many Editors retain the readings - of the Aldine edition, {kai touto}, "that in this too he had found - a true Oracle." - -[45] {emiplinthia}, the plinth being supposed to be square. - -[46] {exapalaiota}, the palm being about three inches, cp. ii. 149. - -[47] {apephthou khrusou}, "refined gold." - -[48] {triton emitalanton}: the MSS. have {tria emitalanta}, which has - been corrected partly on the authority of Valla's translation. - -[49] "white gold." - -[50] Arranged evidently in stages, of which the highest consisted of - the 4 half-plinths of pure gold, the second of 15 half-plinths, - the third of 35, the fourth of 63, making 117 in all: see Stein's - note. - -[51] {elkon stathmon einaton emitalanton kai eti duodeka mneas}. The - {mnea} (mina) is 15.2 oz., and 60 of them go to a talent. - -[52] {epi tou proneiou tes gonies}, cp. viii. 122: the use of {epi} - seems to suggest some kind of raised corner-stone upon which the - offerings stood. - -[53] The {amphoreus} is about 9 gallons. - -[54] Cp. iii. 41. - -[55] {perirranteria}. - -[56] {kheumata}, which some translate "jugs" or "bowls." - -[57] {umin}, as if both Oracles were being addressed together. - -[58] i.e. Delphi. - -[59] {enephoreeto}, "he filled himself with it." - -[60] {Krestona}: Niebuhr would read {Krotona} (Croton or Cortona in - Etruria), partly on the authority of Dionysius: see Stein's note. - Two of the best MSS. are defective in this part of the book. - -[61] See ii. 51 and vi. 137. - -[62] {auxetai es plethos ton ethneon pollon}: "has increased to a - multitude of its races, which are many." Stein and Abicht both - venture to adopt the conjecture {Pelasgon} for {pollon}, - "Pelasgians especially being added to them, and also many other - Barbarian nations." - -[62a] {pros de on emoige dokeei}: the MSS. have {emoi te}. Some - Editors read {os de on} (Stein {prosthe de on}) for {pros de on}. - This whole passage is probably in some way corrupt, but it can - hardly be successfully emended. - -[63] i.e. as it is of the Hellenic race before it parted from the - Pelasgian and ceased to be Barbarian. - -[64] {katekhomenon te kai diespasmenon . . . upo Peisistratou}. - Peisistratos was in part at least the cause of the divisions. - -[65] {paralon}. - -[66] {uperakrion}. - -[67] {toutous}: some read by conjecture {triekosious}, "three - hundred," the number which he actually had according to Polyænus, - i. 21. - -[68] {doruphoroi}, the usual word for a body-guard. - -[69] {perielaunomenos de te stasi}: Stein says "harassed by attacks of - his own party," but the passage to which he refers in ch. 61, - {katallasseto ten ekhthren toisi stasiotesi}, may be referred to - in the quarrel made with his party by Megacles when he joined - Peisistratos. - -[70] More literally, "since from ancient time the Hellenic race had - been marked off from the Barbarians as being more skilful and more - freed from foolish simplicity, (and) since at that time among the - Athenians, who are accounted the first of the Hellenes in ability, - these men devised a trick as follows." - -[71] The cubit is reckoned as 24 finger-breadths, i.e. about 18 - inches. - -[72] So Rawlinson. - -[73] See v. 70. - -[74] {dia endekatou eteos}. Not quite the same as {dia evdeka eteon} - ("after an interval of eleven years"); rather "in the eleventh - year" (i.e. "after an interval of ten years"). - -[75] {thein pompe khreomenos}. - -[76] For {'Akarnan} it has been suggested to read {'Akharneus}, - because this man is referred to as an Athenian by various writers. - However Acarnanians were celebrated for prophetic power, and he - might be called an Athenian as resident with Peisistratos at - Athens. - -[77] Or "for that part of the land from which the temple could be - seen," but cp. Thuc. iii. 104. In either case the meaning is the - same. - -[77a] {enomotias kai triekadas kai sussitia}. The {enomotia} was the - primary division of the Spartan army: of the {triekas} nothing is - known for certain. - -[78] {kibdelo}, properly "counterfeit": cp. ch. 75. - -[79] {skhoino diametresamenoi}: whether actually, for the purpose of - distributing the work among them, or because the rope which - fastened them together lay on the ground like a measuring-tape, is - left uncertain. - -[80] Cp. ix. 70. - -[81] {epitarrothos}. Elsewhere (that is in Homer) the word always - means "helper," and Stein translates it so here, "thou shalt be - protector and patron of Tegea" (in the place of Orestes). Mr. - Woods explains it by the parallel of such phrases as {Danaoisi - makhes epitarrothoi}, to mean "thou shalt be a helper (of the - Lacedemonians) in the matter of Tegea," but this perhaps would be - a form of address too personal to the envoy, who is usually - addressed in the second person, but only as representative of - those who sent him. The conjectural reading {epitarrothon exeis}, - "thou shalt have him as a helper against Tegea," is tempting. - -[82] {agathoergon}. - -[83] This was to enable him the better to gain his ends at Tegea. - -[84] Cp. ch. 51, note. - -[85] See ch. 6. - -[86] {euzono andri}: cp. ch. 104 and ii. 34. The word {euzonos} is - used of light-armed troops; Hesychius says, {euzonos, me ekhon - phortion}. - -[87] {orgen ouk akros}: this is the reading of all the best MSS., and - it is sufficiently supported by the parallel of v. 124, {psukhen - ouk akros}. Most Editors however have adopted the reading {orgen - akros}, as equivalent to {akrakholos}, "quick-tempered." - -[88] It has been suggested by some that this clause is not genuine. It - should not, however, be taken to refer to the battle which was - interrupted by the eclipse, for (1) that did not occur in the - period here spoken of; (2) the next clause is introduced by {de} - (which can hardly here stand for {gar}); (3) when the eclipse - occurred the fighting ceased, therefore it was no more a - {nuktomakhin} than any other battle which is interrupted by - darkness coming on. - -[89] See ch. 188. /Nabunita/ was his true name. - -[90] See ch. 107 ff. - -[91] Not "somewhere near the city of Sinope," for it must have been at - a considerable distance and probably far inland. Sinope itself is - at least fifty miles to the west of the Halys. I take it to mean - that Pteria was nearly due south of Sinope, i.e. that the nearest - road from Pteria to the sea led to Sinope. Pteria no doubt was the - name of a region as well as of a city. - -[92] {anastatous epoiese}. - -[93] This is the son of the man mentioned in ch. 74. - -[94] {us en autou xeinikos}. Stein translates "so much of it as was - mercenary," but it may be doubted if this is possible. Mr. Woods, - "which army of his was a foreign one." - -[95] {Metros Dindumenes}, i.e. Kybele: the mountain is Dindymos in - Phrygia. - -[96] i.e. the whole strip of territory to the West of the peninsula of - Argolis, which includes Thyrea and extends southwards to Malea: - "westwards as far as Malea" would be absurd. - -[97] {outos}: a conjectural emendation of {autos}. - -[98] {autos}: some MSS. read {o autos}, "this same man." - -[99] {aneneikamenon}, nearly equivalent to {anastemaxanta} (cp. Hom. - Il. xix. 314), {mnesamenos d' adinos aneneikato phonesen te}. Some - translate it here, "he recovered himself," cp. ch. 116, - {aneneikhtheis}. - -[100] {ubristai}. - -[101] {proesousi}: a conjectural emendation of {poiesousi}, adopted in - most of the modern editions. - -[102] {touto oneidisai}: or {touton oneidisai}, "to reproach the god - with these things." The best MSS. have {touto}. - -[103] {to kai . . . eipe ta eipe Loxias k.t.l.}: various emendations - have been proposed. If any one is to be adopted, the boldest would - perhaps be the best, {to de kai . . . eipe Loxias}. - -[104] {oia te kai alle khore}, "such as other lands have." - -[105] {stadioi ex kai duo plethra}. - -[106] {plethra tria kai deka}. - -[107] {Gugaie}. - -[108] Or "Tyrrhenia." - -[109] Or "Umbrians." - -[110] {tes ano 'Asies}, i.e. the parts which are removed from the - Mediterranean. - -[111] i.e. nature would not be likely to supply so many regularly - ascending circles. Stein alters the text so that the sentence runs - thus, "and whereas there are seven circles of all, within the last - is the royal palace," etc. - -[112] i.e. "to laugh or to spit is unseemly for those in presence of - the king, and this last for all, whether in the presence of the - king or not." Cp. Xen. Cyrop. i. 2. 16, {aiskhron men gar eti kai - nun esti Persais kai to apoptuein kai to apomuttesthai}, (quoted - by Stein, who however gives a different interpretation). - -[113] {tauta de peri eouton esemnune}: the translation given is that - of Mr. Woods. - -[114] {allos mentoi eouton eu ekontes}: the translation is partly due - to Mr. Woods. - -[115] i.e. East of the Halys: see note on ch. 95. - -[116] See iv. 12. - -[117] Cp. ch. 72. - -[118] {ten katuperthe odon}, i.e. further away from the Euxine - eastwards. - -[119] {o theos}. - -[120] {khoris men gar phoron}: many Editors substitute {phoron} for - {phoron}, but {phoron} may stand if taken not with {khoris} but - with {to ekastoisi epeballon}. - -[121] Cp. ch. 184, "the Assyrian history." - -[122] {uperthemenos}, a conjectural emendation of {upothemenos}, cp. - ch. 108 where the MSS. give {uperthemenos}, (the Medicean with - {upo} written above as a correction). - -[123] Or "expose me to risk," "stake my safety." - -[124] Or "thou wilt suffer the most evil kind of death": cp. ch. 167. - -[124a] {tas aggelias pherein}, i.e. to have the office of - {aggeliephoros} (ch. 120) or {esaggeleus} (iii. 84), the - chamberlain through whom communications passed. - -[125] {dialabein}. So translated by Mr. Woods. - -[126] {es tas anagkas}, "to the necessity," mentioned above. - -[127] Or "to celebrate good fortune." - -[128] {akreon kheiron te kai podon}: cp. ii. 121 (e), {apotamonta en - to omo ten kheira}. - -[129] {esti te o pais kai periesti}. So translated by Mr. Woods. - -[130] {erkhe}: a few inferior MSS. have {eikhe}, which is adopted by - several Editors. - -[131] {para smikra . . . kekhoreke}, "have come out equal to trifles." - -[132] {kuon}: cp. ch. 110. - -[133] {su nun}, answering to {se gar theoi eporeousi}: the MSS. and - some Editors read {su nun}. - -[134] i.e. of the race of Perses: see vii. 61. - -[135] "how his change from a throne to slavery was as compared with - that feast, etc.," i.e. what did he think of it as a retribution. - -[136] See ch. 106. The actual duration of the Median supremacy would - be therefore a hundred years. - -[136a] This is by some altered to "Alilat," by comparison of iii. 8. - -[137] {stemmasi}, i.e. the chaplets wound round with wool which were - worn at Hellenic sacrifices. - -[138] {oulesi}. - -[138a] Cp. vii. 61. - -[139] {sitoisi}: perhaps "plain dishes." - -[140] {proskuneei}, i.e. kisses his feet or the ground. - -[141] {ton legomenon}, a correction of {to legomeno}. (The Medicean - MS. has {toi legomenoi} like the rest, not {toi legomeno}, as - stated by Stein.) - -[142] {ekhomenon, kata ton auton de logon}: the MSS. and most Editors - have {ekhomenon}. {kata ton auton de logon}; "and this same rule - the Persians observe in giving honour." This, however, makes it - difficult (though not impossible) to refer {to ethnos} in the next - clause to the Medes, and it can hardly be referred to the - Persians, who certainly had not the same system of government. - Perhaps however we may translate thus, "for each race extended - forward thus their rule or their deputed authority." - -[143] Cp. vii. 194. - -[144] {polloi}: omitted, or corrected variously, by Editors. There is, - perhaps, something wrong about the text in the next clause also, - for it seems clear that white doves were not objected to by the - Persians. See Stein's note. - -[145] See ch. 95. - -[146] These words, "neither those towards the East nor those towards - the West" have perhaps been interpolated as an explanation of {ta - ano} and {ta kato}. As an explanation they can hardly be correct, - but the whole passage is vaguely expressed. - -[147] {tropous tesseras paragogeon}. - -[148] i.e. the Asiatic Ionians who had formed a separate confederacy. - Some understand it to mean the Milesians, but this would give no - satisfactory connection with what follows. - -[149] {pentapolios}. - -[150] {exapolios}. - -[151] {mesogaioi}. Several of the other cities are at some distance - from the coast, but the region is meant in each case rather than - the city (hence such forms as {Tritaiees}. - -[152] {'Elikonio}. - -[153] This is condemned as an interpolation by some Editors. - -[154] {oreon de ekousan ouk omoios}. - -[155] {katastas}: cp. iii. 46. - -[156] {ktesamenoi}: Stein reads {stesamenoi} by conjecture: cp. vi. - 58. - -[157] {phrontizo me ariston e}. The translation is Rawlinson's. - -[158] {kephale anamaxas}: cp. Hom. Od. xix. 92. - -[159] {es tous Bragkhidas}, i.e. the priests of the temple. The name - of the place {Bragkhidai} is feminine, cp. ch. 92. - -[160] {onax}, addressing Apollo. - -[161] {exaipee tous strouthous k.t.l.} The verb is one which is - commonly used of the destruction and depopulation of cities, cp. - ch. 176. (Stein.) - -[162] {tou de 'Atarneos toutou esti khoros tes Musies}. - -[163] {ouk oligoi stadioi}. - -[164] {katirosai}, i.e. dedicate it to the king as a token of - submission. - -[165] i.e. Corsica. - -[166] {anaphanenai}: the MSS. have {anaphenai}, which can only be - translated by supplying {ton ponton} from {katepontosan}, "till - the sea produced it again," but this is hardly satisfactory. - -[167] {Karkhedonioi}. - -[168] {elakhon te auton pollo pleious}. Several Editors suppose that - words have been lost or that the text is corrupt. I understand it - to mean that many more of them fell into the hands of the enemy - than were rescued by their own side. Some translate "divided most - of them by lot"; but this would be {dielakhon}, and the proceeding - would have no object if the prisoners were to be put to death at - once. For {pleious} Stein reads {pleistous}. - -[169] {ton Kurnon . . . ktisai eron eonta, all' ou ten neson}. - -[170] {bouleuterion}. - -[171] {outoi}: the MSS. have {outo}. - -[172] {autokhthonas epeirotas}. - -[173] Many Editors insert {oi} before {tes khores tes spheteres} and - alter the punctuation accordingly. - -[174] Or "all their land came within the isthmus." - -[175] {epexiontes}: the MSS. have {upexiontes}, which Mr. Woods - explains to mean "coming forth suddenly." - -[176] {epexelthontes}: the MSS. have {upexelthontes}. - -[177] {stadion}, and so throughout. - -[178] The "royal cubit" appears to have measured about twenty-one - inches. - -[179] {tous agkhonas}, the walls on the North and South of the city, - called so because built at an angle with the side walls. - -[180] {laurai}, "lanes." - -[181] {kai autai}, but perhaps the text is not sound. - -[182] {thorex}, as opposed to the inner wall, which would be the - {kithon} (cp. vii. 139). - -[183] {steinoteron}: Mr. Woods says "of less thickness," the top of - the wall being regarded as a road. - -[184] {duo stadion pante}, i.e. 404 yards square. - -[185] {tou irou}, i.e. the sacred precincts; cp. {en to temenei - touto}. - -[186] {neos}, the inner house of the temple. - -[187] {promantis}. - -[188] {ta telea ton probaton}. - -[189] "at that time." - -[189a] {katapleontes ton Euphreten}: the MSS. have {katapleontes es - ton E}. (It is not true, as stated by Abicht, that the Medicean - MS. omits {es}.) - -[190] {oligon ti parateinousa apo tou potamou}. - -[191] {ou gar ameinon}, an Epic phrase, cp. iii. 71 and 82. - -[192] {eskeuasmenos}, a conjectural emendation of {eskeuasmenoisi}, - "with provisions well prepared." - -[193] {kateteine skhoinoteneas upodexas diorukhas}. Stein understands - {kateteine ten stratien} (resumed afterwards by {diataxas}, "he - extended his army, having first marked out channels straight by - lines." - -[194] {proesaxanto}, from {proesago}: it may be however from - {prosatto}, "they had heaped together provisions for themselves - beforehand." - -[195] {ten stratien apasan}. Stein thinks that some correction is - needed. - -[196] {oi d' an perudontes k.t.l.}: the MSS. have {oud' an - perudontes}, "they would not even have allowed them to enter the - city (from the river)," but the negative is awkward referring to - the participle alone, and the admission of the enemy to the river- - bed within the city would have been an essential part of the - scheme, not to be omitted in the description. - -[197] The Attic /medimnos/ (= 48 /choinikes/) was rather less than 12 - gallons. - -[198] {ton tes Demetros karpon}. - -[199] Stein supposes that words have fallen out before {ta gar de alla - dendrea}, chiefly because some mention of the palm-trees might - have been expected here. - -[200] {phoinikeious}: some Editors (following Valla) have altered this - to {phoinikeiou} ("casks of palm-wine"), but it is not likely that - palm-wine would have been thus imported, see ch. 193. - -[201] {kai o men eso elkei to plektron o de exo otheei}. I take it to - mean that there is one steering-oar on each side, and the "inside" - is the side nearer to the bank of the river. The current would - naturally run faster on the "outside" and consequently would tend - to turn the boat round, and therefore the inside oarsman pulls his - oar constantly towards himself and the outside man pushes his oar - from himself (i.e. backs water), to keep the boat straight. - Various explanations are given. Stein takes {eso, exo} with the - verbs, "one draws the boat towards himself, the other pushes it - from himself." Mr. Woods understands that only one oar is used at - a time and by two men looking different ways, of whom {o men eso} - is he who stands nearest to the side of the boat. - -[202] If the talents meant are Euboic, this would be about 170 tons. - -[203] {mitresi}: cp. vii. 62. - -[204] {os an ai parthenoi ginoiato}, equivalent to {osai aei parthenoi - ginoiato}, which Stein suggests as a correction. - -[205] This sentence, "in order that--city," is thought by Stein to be - either interpolated or misplaced. - -[206] {katestekee}: some Editors adopt the correction {katesteke}, "is - established." - -[207] {iron}, afterwards called {temenos}. - -[208] {panta tropon odon}: some MSS. have {odon} for {odon}, and {odon - ekhousi} might perhaps mean "afford a passage." (The reading of - the Medicean MS. is {odon}.) - -[209] "I call upon Mylitta against thee"; or perhaps, "I call upon - Mylitta to be favourable to thee." - -[210] {aposiosamene te theo}. - -[211] {eideos te epammenai eisi kai megatheos}. - -[212] {patriai}. - -[213] {antion}. - -[214] That is perhaps, "if one rows as well as sails," using oars when - the wind is not favourable, cp. ii. 11. - -[215] {genomene}, or {ginomene}, "which he met with." - -[216] {eonta akharita}: most of the MSS. have {ta eonta akharita}, - with which reading the sentence would be, "the sufferings which I - have, have proved bitter lessons of wisdom to me." - -[217] {me eie}. - -[218] {tou katharou stratou}, perhaps "the effective part," without - the encumbrances, cp. iv. 135. - -[219] {alexomenous}. - -[220] {sagaris nomizontes ekhein}: cp. iv. 5. - -[221] {maskhalisteras}. - -[222] {thuousi}. - -[223] {nomos}: the conjecture {noos}, "meaning," which is adopted by - many Editors, may be right; but {nomos} seems to mean the - "customary rule" which determines this form of sacrifice, the rule - namely of "swift to the swift." - - - -BOOK II - -THE SECOND BOOK OF THE HISTORIES, CALLED EUTERPE - -1. When Cyrus had brought his life to an end, Cambyses received the -royal power in succession, being the son of Cyrus and of Cassandane -the daughter of Pharnaspes, for whose death, which came about before -his own, Cyrus had made great mourning himself and also had proclaimed -to all those over whom he bore rule that they should make mourning for -her: Cambyses, I say, being the son of this woman and of Cyrus, -regarded the Ionians and Aiolians as slaves inherited from his father; -and he proceeded to march an army against Egypt, taking with him as -helpers not only the other nations of which he was the ruler, but also -those of the Hellenes over whom he had power besides. - -***** - -2. Now the Egyptians, before the time when Psammetichos[1] became king -over them, were wont to suppose that they had come into being first of -all men; but since the time when Psammetichos having become king -desired to know what men had come into being first, they suppose that -the Phrygians came into being before themselves, but they themselves -before all other men. Now Psammetichos, when he was not able by -inquiry to find out any means of knowing who had come into being first -of all men, contrived a device of the following kind:--Taking two new- -born children belonging to persons of the common sort he gave them to -a shepherd to bring up at the place where his flocks were, with a -manner of bringing up such as I shall say, charging him namely that no -man should utter any word in their presence, and that they should be -placed by themselves in a room where none might come, and at the -proper time he should bring to them she-goats, and when he had -satisfied them with milk he should do for them whatever else was -needed. These things Psammetichos did and gave him this charge wishing -to hear what word the children would let break forth first, after they -had ceased from wailings without sense. And accordingly so it came to -pass; for after a space of two years had gone by, during which the -shepherd went on acting so, at length, when he opened the door and -entered, both the children fell before him in entreaty and uttered the -word /bekos/, stretching forth their hands. At first when he heard -this the shepherd kept silence; but since this word was often -repeated, as he visited them constantly and attended to them, at last -he declared the matter to his master, and at his command he brought -the children before his face. Then Psammetichos having himself also -heard it, began to inquire about what nation of men named anything -/bekos/, and inquiring he found that the Phrygians had this name for -bread. In this manner and guided by an indication such as this, the -Egyptians were brought to allow that the Phrygians were a more ancient -people than themselves. 3. That so it came to pass I heard from the -priests of that Hephaistos who dwells at Memphis;[2] but the Hellenes -relate, besides many other idle tales, that Psammetichos cut out the -tongues of certain women, and then caused the children to live with -these women. - -With regard then to the rearing of the children they related so much -as I have said: and I heard also other things at Memphis when I had -speech with the priests of Hephaistos. Moreover I visited both Thebes -and Heliopolis[3] for this very cause, namely because I wished to know -whether the priests at these places would agree in their accounts with -those at Memphis; for the men of Heliopolis are said to be the most -learned in records of the Egyptians. Those of their narrations which I -heard with regard to the gods I am not earnest to relate in full, but -I shall name them only,[4] because I consider that all men are equally -ignorant of these matters:[5] and whatever things of them I may -record, I shall record only because I am compelled by the course of -the story. 4. But as to those matters which concern men, the priests -agreed with one another in saying that the Egyptians were the first of -all men on earth to find out the course of the year, having divided -the seasons into twelve parts to make up the whole; and this they said -they found out from the stars: and they reckon to this extent more -wisely than the Hellenes, as it seems to me, inasmuch as the Hellenes -throw in an intercalated month every other year, to make the seasons -right, whereas the Egyptians, reckoning the twelve months at thirty -days each, bring in also every year five days beyond the number, and -thus the circle of their seasons is completed and comes round to the -same point whence it set out. They said moreover that the Egyptians -were the first who brought into use appellations for the twelve gods -and the Hellenes took up the use from them; and that they were the -first who assigned altars and images and temples to the gods, and who -engraved figures on stones; and with regard to the greater number of -these things they showed me by actual facts that they had happened so. -They said also that the first man[6] who became king of Egypt was -Min;[7] and that in his time all Egypt except the district of -Thebes[8] was a swamp, and none of the regions were then above water -which now lie below the lake of Moiris, to which lake it is a voyage -of seven days up the river from the sea: 5, and I thought that they -said well about the land; for it is manifest in truth even to a person -who has not heard it beforehand but has only seen, at least if he have -understanding, that the Egypt to which the Hellenes come in ships is a -land which has been won by the Egyptians as an addition, and that it -is a gift of the river: moreover the regions which lie above this lake -also for a distance of three days' sail, about which they did not go -on to say anything of this kind, are nevertheless another instance of -the same thing: for the nature of the land of Egypt is as follows:-- -First when you are still approaching it in a ship and are distant a -day's run from the land, if you let down a sounding-line you will -bring up mud and will find yourself in eleven fathoms. This then so -far shows that there is a silting forward of the land. 6. Then -secondly, as to Egypt itself, the extent of it along the sea is sixty -/schoines/, according to our definition of Egypt as extending from the -Gulf of Plinthine to the Serbonian lake, along which stretches Mount -Casion; from this lake then[9] the sixty /schoines/ are reckoned: for -those of men who are poor in land have their country measured by -fathoms, those who are less poor by furlongs, those who have much land -by parasangs, and those who have land in very great abundance by -/schoines/: now the parasang is equal to thirty furlongs, and each -/schoine/, which is an Egyptian measure, is equal to sixty furlongs. -So there would be an extent of three thousand six hundred furlongs for -the coast-land of Egypt.[10] 7. From thence and as far as Heliopolis -inland Egypt is broad, and the land is all flat and without springs of -water[11] and formed of mud: and the road as one goes inland from the -sea to Heliopolis is about the same in length as that which leads from -the altar of the twelve gods at Athens to Pisa and the temple of -Olympian Zeus: reckoning up you would find the difference very small -by which these roads fail of being equal in length, not more indeed -than fifteen furlongs; for the road from Athens to Pisa wants fifteen -furlongs of being fifteen hundred, while the road to Heliopolis from -the sea reaches that number completely. 8. From Heliopolis however, as -you go up, Egypt is narrow; for on the one side a mountain-range -belonging to Arabia stretches along by the side of it, going in a -direction from North towards the midday and the South Wind, tending -upwards without a break to that which is called the Erythraian Sea, in -which range are the stone-quarries which were used in cutting stone -for the pyramids at Memphis. On this side then the mountain ends where -I have said, and then takes a turn back;[12] and where it is widest, -as I was informed, it is a journey of two months across from East to -West; and the borders of it which turn towards the East are said to -produce frankincense. Such then is the nature of this mountain-range; -and on the side of Egypt towards Libya another range extends, rocky -and enveloped in sand: in this are the pyramids, and it runs in the -same direction as those parts of the Arabian mountains which go -towards the midday. So then, I say, from Heliopolis the land has no -longer a great extent so far as it belongs to Egypt,[13] and for about -four[14] days' sail up the river Egypt properly so called is narrow: -and the space between the mountain-ranges which have been mentioned is -plain-land, but where it is narrowest it did not seem to me to exceed -two hundred furlongs from the Arabian mountains to those which are -called the Libyan. After this again Egypt is broad. 9. Such is the -nature of this land: and from Heliopolis to Thebes is a voyage up the -river of nine days, and the distance of the journey in furlongs is -four thousand eight hundred and sixty, the number of the /schoines/ -being eighty-one. If these measures of Egypt in furlongs be put -together the result is as follows:--I have already before this shown -that the distance along the sea amounts to three thousand six hundred -furlongs, and I will now declare what the distance is inland from the -sea to Thebes, namely six thousand one hundred and twenty furlongs: -and again the distance from Thebes to the city called Elephantine is -one thousand eight hundred furlongs. - -10. Of this land then, concerning which I have spoken, it seemed to -myself also, according as the priests said, that the greater part had -been won as an addition by the Egyptians; for it was evident to me -that the space between the aforesaid mountain-ranges, which lie above -the city of Memphis, once was a gulf of the sea, like the regions -about Ilion and Teuthrania and Ephesos and the plain of the Maiander, -if it be permitted to compare small things with great; and small these -are in comparison, for of the rivers which heaped up the soil in those -regions none is worthy to be compared in volume with a single one of -the mouths of the Nile, which has five mouths.[15] Moreover there are -other rivers also, not in size at all equal to the Nile, which have -performed great feats; of which I can mention the names of several, -and especially the Acheloös, which flowing through Acarnania and so -issuing out into the sea has already made half of the Echinades from -islands into mainland. 11. Now there is in the land of Arabia, not far -from Egypt, a gulf of the sea running in from that which is called the -Erythraian Sea, very long and narrow, as I am about to tell. With -respect to the length of the voyage along it, one who set out from the -innermost point to sail out through it into the open sea, would spend -forty days upon the voyage, using oars;[16] and with respect to -breadth, where the gulf is broadest it is half a day's sail across: -and there is in it an ebb and flow of tide every day. Just such -another gulf I suppose that Egypt was, and that the one ran in towards -Ethiopia from the Northern Sea, and the other, the Arabian, of which I -am about to speak,[17] tended from the South towards Syria, the gulfs -boring in so as almost to meet at their extreme points, and passing by -one another with but a small space left between. If then the stream of -the Nile should turn aside into this Arabian gulf, what would hinder -that gulf from being filled up with silt as the river continued to -flow, at all events within a period of twenty thousand years? indeed -for my part I am of opinion that it would be filled up even within ten -thousand years. How, then, in[18] all the time that has elapsed before -I came into being should not a gulf be filled up even of much greater -size than this by a river so great and so active? 12. As regards Egypt -then, I both believe those who say that things are so, and for myself -also I am strongly of opinion that they are so; because I have -observed that Egypt runs out into the sea further than the adjoining -land, and that shells are found upon the mountains of it, and an -efflorescence of salt forms upon the surface, so that even the -pyramids are being eaten away by it, and moreover that of all the -mountains of Egypt, the range which lies above Memphis is the only one -which has sand: besides which I notice that Egypt resembles neither -the land of Arabia, which borders upon it, nor Libya, nor yet Syria -(for they are Syrians who dwell in the parts of Arabia lying along the -sea), but that it has soil which is black and easily breaks up,[19] -seeing that it is in truth mud and silt brought down from Ethiopia by -the river: but the soil of Libya, we know, is reddish in colour and -rather sandy, while that of Arabia and Syria is somewhat clayey and -rocky.[19a] 13. The priests also gave me a strong proof concerning -this land as follows, namely that in the reign of king Moiris, -whenever the river reached a height of at least eight cubits[20] it -watered Egypt below Memphis; and not yet nine hundred years had gone -by since the death of Moiris, when I heard these things from the -priests: now however, unless the river rises to sixteen cubits, or -fifteen at the least, it does not go over the land. I think too that -those Egyptians who dwell below the lake of Moiris and especially in -that region which is called the Delta, if that land continues to grow -in height according to this proportion and to increase similarly in -extent,[21] will suffer for all remaining time, from the Nile not -overflowing their land, that same thing which they themselves said -that the Hellenes would at some time suffer: for hearing that the -whole land of the Hellenes has rain and is not watered by rivers as -theirs is, they said that the Hellenes would at some time be -disappointed of a great hope and would suffer the ills of famine. This -saying means that if the god[22] shall not send them rain, but shall -allow drought to prevail for a long time, the Hellenes will be -destroyed by hunger; for they have in fact no other supply of water to -save them except from Zeus alone. 14. This has been rightly said by -the Egyptians with reference to the Hellenes: but now let me tell how -matters are with the Egyptians themselves in their turn. If, in -accordance with what I before said, their land below Memphis (for this -is that which is increasing) shall continue to increase in height -according to the same proportion as in past time, assuredly those -Egyptians who dwell here will suffer famine, if their land shall not -have rain nor the river be able to go over their fields. It is certain -however that now they gather in fruit from the earth with less labour -than any other men and also with less than the other Egyptians; for -they have no labour in breaking up furrows with a plough nor in hoeing -nor in any other of those labours which other men have about a crop; -but when the river has come up of itself and watered their fields and -after watering has left them again, then each man sows his own field -and turns into it swine, and when he has trodden the seed into the -ground by means of the swine, after that he waits for the harvest; and -when he has threshed the corn by means of the swine, then he gathers -it in. - -15. If we desire to follow the opinions of the Ionians as regards -Egypt, who say that the Delta alone is Egypt, reckoning its sea-coast -to be from the watch-tower called of Perseus to the fish-curing houses -of Pelusion, a distance of forty /schoines/, and counting it to extend -inland as far as the city of Kercasoros, where the Nile divides and -runs to Pelusion and Canobos, while as for the rest of Egypt, they -assign it partly to Libya and partly to Arabia,--if, I say, we should -follow this account, we should thereby declare that in former times -the Egyptians had no land to live in; for, as we have seen, their -Delta at any rate is alluvial, and has appeared (so to speak) lately, -as the Egyptians themselves say and as my opinion is. If then at the -first there was no land for them to live in, why did they waste their -labour to prove that they had come into being before all other men? -They needed not to have made trial of the children to see what -language they would first utter. However I am not of opinion that the -Egyptians came into being at the same time as that which is called by -the Ionians the Delta, but that they existed always ever since the -human race came into being, and that as their land advanced forwards, -many of them were left in their first abodes and many came down -gradually to the lower parts. At least it is certain that in old times -Thebes had the name of Egypt, and of this[23] the circumference -measures six thousand one hundred and twenty furlongs. 16. If then we -judge aright of these matters, the opinion of the Ionians about Egypt -is not sound: but if the judgment of the Ionians is right, I declare -that neither the Hellenes nor the Ionians themselves know how to -reckon since they say that the whole earth is made up of three -divisions, Europe, Asia, and Libya: for they ought to count in -addition to these the Delta of Egypt, since it belongs neither to Asia -nor to Libya; for at least it cannot be the river Nile by this -reckoning which divides Asia from Libya,[24] but the Nile is cleft at -the point of this Delta so as to flow round it, and the result is that -this land would come between Asia and Libya.[25] - -17. We dismiss then the opinion of the Ionians, and express a judgment -of our own in this matter also, that Egypt is all that land which is -inhabited by Egyptians, just as Kilikia is that which is inhabited by -Kilikians and Assyria that which is inhabited by Assyrians, and we -know of no boundary properly speaking between Asia and Libya except -the borders of Egypt. If however we shall adopt the opinion which is -commonly held by the Hellenes, we shall suppose that the whole of -Egypt, beginning from the Cataract[26] and the city of Elephantine, is -divided into two parts and that it thus partakes of both the names, -since one side will thus belong to Libya and the other to Asia; for -the Nile from the Cataract onwards flows to the sea cutting Egypt -through the midst; and as far as the city of Kercasoros the Nile flows -in one single stream, but from this city onwards it is parted into -three ways; and one, which is called the Pelusian mouth, turns towards -the East; the second of the ways goes towards the West, and this is -called the Canobic mouth; but that one of the ways which is straight -runs thus,--when the river in its course downwards comes to the point -of the Delta, then it cuts the Delta through the midst and so issues -out to the sea. In this we have[27] a portion of the water of the -river which is not the smallest nor the least famous, and it is called -the Sebennytic mouth. There are also two other mouths which part off -from the Sebennytic and go to the sea, and these are called, one the -Saïtic, the other the Mendesian mouth. The Bolbitinitic and Bucolic -mouths, on the other hand, are not natural but made by digging. 18. -Moreover also the answer given by the Oracle of Ammon bears witness in -support of my opinion that Egypt is of the extent which I declare it -to be in my account; and of this answer I heard after I had formed my -own opinion about Egypt. For those of the city of Marea and of Apis, -dwelling in the parts of Egypt which border on Libya, being of opinion -themselves that they were Libyans and not Egyptians, and also being -burdened by the rules of religious service, because they desired not -to be debarred from the use of cows' flesh, sent to Ammon saying that -they had nought in common with the Egyptians, for they dwelt outside -the Delta and agreed with them in nothing; and they said they desired -that it might be lawful for them to eat everything without -distinction. The god however did not permit them to do so, but said -that that land which was Egypt which the Nile came over and watered, -and that those were Egyptians who dwelling below the city of -Elephantine drank of that river. Thus it was answered to them by the -Oracle about this: 19, and the Nile, when it is in flood, goes over -not only the Delta but also of the land which is called Libyan and of -that which is called Arabian sometimes as much as two days' journey on -each side, and at times even more than this or at times less. - -As regards the nature of the river, neither from the priests nor yet -from any other man was I able to obtain any knowledge: and I was -desirous especially to learn from them about these matters, namely why -the Nile comes down increasing in volume from the summer solstice -onwards for a hundred days, and then, when it has reached the number -of these days, turns and goes back, failing in its stream, so that -through the whole winter season it continues to be low, and until the -summer solstice returns. Of none of these things was I able to receive -any account from the Egyptians, when I inquired of them what power the -Nile has whereby it is of a nature opposite to that of other rivers. -And I made inquiry, desiring to know both this which I say and also -why, unlike all other rivers, it does not give rise to any breezes -blowing from it. 20. However some of the Hellenes who desired to gain -distinction for cleverness have given an account of this water in -three different ways: two of these I do not think it worth while even -to speak of except only to indicate their nature; of which the one -says that the Etesian Winds are the cause that makes the river rise, -by preventing the Nile from flowing out into the sea. But often the -Etesian Winds fail and yet the Nile does the same work as it is wont -to do; and moreover, if these were the cause, all the other rivers -also which flow in a direction opposed to the Etesian Winds ought to -have been affected in the same way as the Nile, and even more, in as -much as they are smaller and present to them a feebler flow of stream: -but there are many of these rivers in Syria and many also in Libya, -and they are affected in no such manner as the Nile. 21. The second -way shows more ignorance than that which has been mentioned, and it is -more marvellous to tell;[28] for it says that the river produces these -effects because it flows from the Ocean, and that the Ocean flows -round the whole earth. 22. The third of the ways is much the most -specious, but nevertheless it is the most mistaken of all: for indeed -this way has no more truth in it than the rest, alleging as it does -that the Nile flows from melting snow; whereas it flows out of Libya -through the midst of the Ethiopians, and so comes out into Egypt. How -then should it flow from snow, when it flows from the hottest parts to -those which are cooler? And indeed most of the facts are such as to -convince a man (one at least who is capable of reasoning about such -matters), that it is not at all likely that it flows from snow.[29] -The first and greatest evidence is afforded by the winds, which blow -hot from these regions; the second is that the land is rainless always -and without frost, whereas after snow has fallen rain must necessarily -come within five days, so that if it snowed in those parts rain would -fall there; the third evidence is afforded by the people dwelling -there, who are of a black colour by reason of the burning heat. -Moreover kites and swallows remain there through the year and do not -leave the land; and cranes flying from the cold weather which comes on -in the region of Scythia come regularly to these parts for wintering: -if then it snowed ever so little in that land through which the Nile -flows and in which it has its rise, none of these things would take -place, as necessity compels us to admit. 23. As for him who talked -about the Ocean, he carried his tale into the region of the unknown, -and so he need not be refuted;[30] since I for my part know of no -river Ocean existing, but I think that Homer or one of the poets who -were before him invented the name and introduced it into his verse. - -24. If however after I have found fault with the opinions proposed, I -am bound to declare an opinion of my own about the matters which are -in doubt, I will tell what to my mind is the reason why the Nile -increases in the summer. In the winter season the Sun, being driven -away from his former path through the heaven[31] by the stormy winds, -comes to the upper parts of Libya. If one would set forth the matter -in the shortest way, all has now been said; for whatever region this -god approaches most and stands directly above, this it may reasonably -be supposed is most in want of water, and its native streams of rivers -are dried up most. 25. However, to set it forth at greater length, -thus it is:--the Sun passing in his course by the upper parts of -Libya, does thus, that is to say, since at all times the air in those -parts is clear and the country is warm, because there are no cold -winds,[32] in passing through it the Sun does just as he was wont to -do in the summer, when going through the midst of the heaven, that is -he draws to himself the water, and having drawn it he drives it away -to the upper parts of the country, and the winds take it up and -scattering it abroad melt it into rain; so it is natural that the -winds which blow from this region, namely the South and South-west -Winds, should be much the most rainy of all the winds. I think however -that the Sun does not send away from himself all the water of the Nile -of each year, but that he also lets some remain behind with himself. -Then when the winter becomes milder, the Sun returns back again to the -midst of the heaven, and from that time onwards he draws equally from -all rivers; but in the meanwhile they flow in large volume, since -water of rain mingles with them in great quantity, because their -country receives rain then and is filled with torrent streams. In -summer however they are weak, since not only the showers of rain fail -then, but also they are drawn by the Sun. The Nile however, alone of -all rivers, not having rain and being drawn by the Sun, naturally -flows during this time of winter in much less than its proper volume, -that is much less than in summer;[33] for then it is drawn equally -with all the other waters, but in winter it bears the burden alone. -Thus I suppose the Sun to be the cause of these things. 26. He is also -the cause in my opinion that the air in these parts is dry, since he -makes it so by scorching up his path through the heaven:[34] thus -summer prevails always in the upper parts of Libya. If however the -station of the seasons had been changed, and where now in the heaven -are placed the North Wind and winter, there was the station of the -South Wind and of the midday, and where now is placed the South Wind, -there was the North, if this had been so, the Sun being driven from -the midst of the heaven by the winter and the North Wind would go to -the upper parts of Europe, just as now he comes to the upper parts of -Libya, and passing in his course throughout the whole of Europe I -suppose that he would do to the Ister that which he now works upon the -Nile. 27. As to the breeze, why none blows from the river, my opinion -is that from very hot places it is not natural that anything should -blow, and that a breeze is wont to blow from something cold. - -28. Let these matters then be as they are and as they were at the -first: but as to the sources of the Nile, not one either of the -Egyptians or of the Libyans or of the Hellenes, who came to speech -with me, professed to know anything, except the scribe of the sacred -treasury of Athene at the city of Saïs in Egypt. To me however this -man seemed not to be speaking seriously when he said that he had -certain knowledge of it; and he said as follows, namely that there -were two mountains of which the tops ran up to a sharp point, situated -between the city of Syene, which is in the district of Thebes, and -Elephantine, and the names of the mountains were, of the one Crophi -and of the other Mophi. From the middle between these two mountains -flowed (he said) the sources of the Nile, which were fathomless in -depth, and half of the water flowed to Egypt and towards the North -Wind, the other half to Ethiopia and the South Wind. As for the -fathomless depth of the source, he said that Psammetichos king of -Egypt came to a trial of this matter; for he had a rope twisted of -many thousands of fathoms and let it down in this place, and it found -no bottom. By this the scribe (if this which he told me was really as -he said) gave me to understand[35] that there were certain strong -eddies there and a backward flow, and that since the water dashed -against the mountains, therefore the sounding-line could not come to -any bottom when it was let down. 29. From no other person was I able -to learn anything about this matter; but for the rest I learnt so much -as here follows by the most diligent inquiry;[36] for I went myself as -an eye-witness as far as the city of Elephantine and from that point -onwards I gathered knowledge by report. From the city of Elephantine -as one goes up the river there is country which slopes steeply; so -that here one must attach ropes to the vessel on both sides, as one -fastens an ox, and so make one's way onward; and if the rope break, -the vessel is gone at once, carried away by the violence of the -stream. Through this country it is a voyage of about four days in -length, and in this part the Nile is winding like the river Maiander, -and the distance amounts to twelve /schoines/, which one must traverse -in this manner. Then you will come to a level plain, in which the Nile -flows round an island named Tachompso. (Now in the regions above -Elephantine there dwell Ethiopians at once succeeding, who also occupy -half of the island,[37] and Egyptians the other half.) Adjoining this -island there is a great lake, round which dwell Ethiopian nomad -tribes; and when you have sailed through this you will come to the -stream of the Nile again, which flows into this lake. After this you -will disembark and make a journey by land of forty days; for in the -Nile sharp rocks stand forth out of the water, and there are many -reefs, by which it is not possible for a vessel to pass. Then after -having passed through this country in the forty days which I have -said, you will embark again in another vessel and sail for twelve -days; and after this you will come to a great city called Meroe. This -city is said to be the mother-city of all the other Ethiopians: and -they who dwell in it reverence of the gods Zeus and Dionysos alone, -and these they greatly honour; and they have an Oracle of Zeus -established, and make warlike marches whensoever this god commands -them by prophesyings and to whatsoever place he commands. 30. Sailing -from this city you will come to the "Deserters" in another period of -time equal to that in which you came from Elephantine to the mother- -city of the Ethiopians. Now the name of these "Deserters" is /Asmach/, -and this word signifies, when translated into the tongue of the -Hellenes, "those who stand on the left hand of the king." These were -two hundred and forty thousand Egyptians of the warrior class, who -revolted and went over to the Ethiopians for the following cause:--In -the reign of Psammetichos garrisons were set, one towards the -Ethiopians at the city of Elephantine, another towards the Arabians -and Assyrians at Daphnai of Pelusion, and another towards Libya at -Marea: and even in my own time the garrisons of the Persians too are -ordered in the same manner as these were in the reign of Psammetichos, -for both at Elephantine and at Daphnai the Persians have outposts. The -Egyptians then of whom I speak had served as outposts for three years -and no one relieved them from their guard; accordingly they took -counsel together, and adopting a common plan they all in a body -revolted from Psammetichos and set out for Ethiopia. Hearing this -Psammetichos set forth in pursuit, and when he came up with them he -entreated them much and endeavoured to persuade them not to desert the -gods of their country and their children and wives: upon which it is -said that one of them pointed to his privy member and said that -wherever this was, there would they have both children and wives. When -these came to Ethiopia they gave themselves over to the king of the -Ethiopians; and he rewarded them as follows:--there were certain of -the Ethiopians who had come to be at variance with him; and he bade -them drive these out and dwell in their land. So since these men -settled in the land of the Ethiopians, the Ethiopians have come to be -of milder manners, from having learnt the customs of the Egyptians. - -31. The Nile then, besides that part of its course which is in Egypt, -is known as far as a four months' journey by river and land: for that -is the number of months which are found by reckoning to be spent in -going from Elephantine to these "Deserters": and the river runs from -the West and the setting of the sun. But what comes after that no one -can clearly say; for this land is desert by reason of the burning -heat. 32. Thus much however I heard from men of Kyrene, who told me -that they had been to the Oracle of Ammon, and had come to speech with -Etearchos king of the Ammonians: and it happened that after speaking -of other matters they fell to discourse about the Nile and how no one -knew the sources of it; and Etearchos said that once there had come to -him men of the Nasamonians (this is a Libyan race which dwells in the -Syrtis, and also in the land to the East of the Syrtis reaching to no -great distance), and when the Nasamonians came and were asked by him -whether they were able to tell him anything more than he knew about -the desert parts of Libya, they said that there had been among them -certain sons of chief men, who were of unruly disposition; and these -when they grew up to be men had devised various other extravagant -things and also they had told off by lot five of themselves to go to -see the desert parts of Libya and to try whether they could discover -more than those who had previously explored furthest: for in those -parts of Libya which are by the Northern Sea, beginning from Egypt and -going as far as the headland of Soloeis, which is the extreme point of -Libya, Libyans (and of them many races) extend along the whole coast, -except so much as the Hellenes and Phenicians hold; but in the upper -parts, which lie above the sea-coast and above those people whose land -comes down to the sea, Libya is full of wild beasts; and in the parts -above the land of wild beasts it is full of sand, terribly waterless -and utterly desert. These young men then (said they), being sent out -by their companions well furnished with supplies of water and -provisions, went first through the inhabited country, and after they -had passed through this they came to the country of wild beasts, and -after this they passed through the desert, making their journey -towards the West Wind; and having passed through a great tract of sand -in many days, they saw at last trees growing in a level place; and -having come up to them, they were beginning to pluck the fruit which -was upon the trees: but as they began to pluck it, there came upon -them small men, of less stature than men of the common size, and these -seized them and carried them away; and neither could the Nasamonians -understand anything of their speech nor could those who were carrying -them off understand anything of the speech of the Nasamonians: and -they led them (so it was said) through very great swamps, and after -passing through these they came to a city in which all the men were in -size like those who carried them off and in colour of skin black; and -by the city ran a great river, which ran from the West towards the -sunrising, and in it were seen crocodiles. 33. Of the account given by -Etearchos the Ammonian let so much suffice as is here said, except -that, as the men of Kyrene told me, he alleged that the Nasamonians -returned safe home, and that the people to whom they had come were all -wizards. Now this river which ran by the city, Etearchos conjectured -to be the Nile, and moreover reason compels us to think so; for the -Nile flows from Libya and cuts Libya through in the midst, and as I -conjecture, judging of what is not known by that which is evident to -the view, it starts at a distance from its mouth equal to that of the -Ister: for the river Ister begins from the Keltoi and the city of -Pyrene and so runs that it divides Europe in the midst (now the Keltoi -are outside the Pillars of Heracles and border upon the Kynesians, who -dwell furthest towards the sunset of all those who have their dwelling -in Europe); and the Ister ends, having its course through the whole of -Europe, by flowing into the Euxine Sea at the place where the -Milesians have their settlement of Istria. 34. Now the Ister, since it -flows through land which is inhabited, is known by the reports of -many; but of the sources of the Nile no one can give an account, for -the part of Libya through which it flows is uninhabited and desert. -About its course however so much as it was possible to learn by the -most diligent inquiry has been told; and it runs out into Egypt. Now -Egypt lies nearly opposite to the mountain districts of Kilikia; and -from thence to Sinope, which lies upon the Euxine Sea, is a journey in -the same straight line of five days for a man without -encumbrance;[37a] and Sinope lies opposite to the place where the -Ister runs out into the sea: thus I think that the Nile passes through -the whole of Libya and is of equal measure with the Ister. - -***** - -Of the Nile then let so much suffice as has been said. 35. Of Egypt -however I shall make my report at length, because it has wonders more -in number than any other land, and works too it has to show as much as -any land, which are beyond expression great: for this reason then more -shall be said concerning it. - -The Egyptians in agreement with their climate, which is unlike any -other, and with the river, which shows a nature different from all -other rivers, established for themselves manners and customs in a way -opposite to other men in almost all matters: for among them the women -frequent the market and carry on trade, while the men remain at home -and weave; and whereas others weave pushing the woof upwards, the -Egyptians push it downwards: the men carry their burdens upon their -heads and the women upon their shoulders: the women make water -standing up and the men crouching down: they ease themselves in their -houses and they eat without in the streets, alleging as reason for -this that it is right to do secretly the things that are unseemly -though necessary, but those which are not unseemly, in public: no -woman is a minister either of male or female divinity, but men of all, -both male and female: to support their parents the sons are in no way -compelled, if they do not desire to do so, but the daughters are -forced to do so, be they never so unwilling. 36. The priests of the -gods in other lands wear long hair, but in Egypt they shave their -heads: among other men the custom is that in mourning those whom the -matter concerns most nearly have their hair cut short, but the -Egyptians, when deaths occur, let their hair grow long, both that on -the head and that on the chin, having before been close shaven: other -men have their daily living separated from beasts, but the Egyptians -have theirs together with beasts: other men live on wheat and barley, -but to any one of the Egyptians who makes his living on these it is a -great reproach; they make their bread of maize,[38] which some call -spelt;[39] they knead dough with their feet and clay with their hands, -with which also they gather up dung: and whereas other men, except -such as have learnt otherwise from the Egyptians, have their members -as nature made them, the Egyptians practise circumcision: as to -garments, the men wear two each and the women but one: and whereas -others make fast the rings and ropes of the sails outside the ship, -the Egyptians do this inside: finally in the writing of characters and -reckoning with pebbles, while the Hellenes carry the hand from the -left to the right, the Egyptians do this from the right to the left; -and doing so they say that they do it themselves rightwise and the -Hellenes leftwise: and they use two kinds of characters for writing, -of which the one kind is called sacred and the other common.[40] - -37. They are religious excessively beyond all other men, and with -regard to this they have customs as follows:--they drink from cups of -bronze and rinse them out every day, and not some only do this but -all: they wear garments of linen always newly washed, and this they -make a special point of practice: they circumcise themselves for the -sake of cleanliness, preferring to be clean rather than comely. The -priests shave themselves all over their body every other day, so that -no lice or any other foul thing may come to be upon them when they -minister to the gods; and the priests wear garments of linen only and -sandals of papyrus, and any other garment they may not take nor other -sandals; these wash themselves in cold water twice in the day and -twice again in the night; and other religious services they perform -(one may almost say) of infinite number.[41] They enjoy also good -things not a few, for they do not consume or spend anything of their -own substance, but there is sacred bread baked for them and they have -each great quantity of flesh of oxen and geese coming in to them each -day, and also wine of grapes is given to them; but it is not permitted -to them to taste of fish: beans moreover the Egyptians do not at all -sow in their land, and those which grow they neither eat raw nor boil -for food; nay the priests do not endure even to look upon them, -thinking this to be an unclean kind of pulse: and there is not one -priest only for each of the gods but many, and of them one is chief- -priest, and whenever a priest dies his son is appointed to his place. - -38. The males of the ox kind they consider to belong to Epaphos, and -on account of him they test them in the following manner:--If the -priest sees one single black hair upon the beast he counts it not -clean for sacrifice; and one of the priests who is appointed for the -purpose makes investigation of these matters, both when the beast is -standing upright and when it is lying on its back, drawing out its -tongue moreover, to see if it is clean in respect of the appointed -signs, which I shall tell of in another part of the history:[42] he -looks also at the hairs of the tail to see if it has them growing in -the natural manner: and if it be clean in respect of all these things, -he marks it with a piece of papyrus, rolling this round the horns, and -then when he has plastered sealing-earth over it he sets upon it the -seal of his signet-ring, and after that they take the animal away. But -for one who sacrifices a beast not sealed the penalty appointed is -death. 39. In this way then the beast is tested; and their appointed -manner of sacrifice is as follows:--they lead the sealed beast to the -altar where they happen to be sacrificing and then kindle a fire: -after that, having poured libations of wine over the altar so that it -runs down upon the victim and having called upon the god, they cut its -throat, and having cut its throat they sever the head from the body. -The body then of the beast they flay, but upon the head[43] they make -many imprecations first, and then they who have a market and Hellenes -sojourning among them for trade, these carry it to the market-place -and sell it, while they who have no Hellenes among them cast it away -into the river: and this is the form of imprecation which they utter -upon the heads, praying that if any evil be about to befall either -themselves who are offering sacrifice or the land of Egypt in general, -it may come rather upon this head. Now as regards the heads of the -beasts which are sacrificed and the pouring over them of the wine, all -the Egyptians have the same customs equally for all their sacrifices; -and by reason of this custom none of the Egyptians eat of the head -either of this or of any other kind of animal: 40, but the manner of -disembowelling the victims and of burning them is appointed among them -differently for different sacrifices; I shall speak however of the -sacrifices to that goddess whom they regard as the greatest of all, -and to whom they celebrate the greatest feast.--When they have flayed -the bullock and made imprecation, they take out the whole of its lower -entrails but leave in the body the upper entrails and the fat; and -they sever from it the legs and the end of the loin and the shoulders -and the neck: and this done, they fill the rest of the body of the -animal with consecrated[44] loaves and honey and raisins and figs and -frankincense and myrrh and every other kind of spices, and having -filled it with these they offer it, pouring over it great abundance of -oil. They make their sacrifice after fasting, and while the offerings -are being burnt, they all beat themselves for mourning, and when they -have finished beating themselves they set forth as a feast that which -they left unburnt of the sacrifice. 41. The clean males then of the ox -kind, both full-grown animals and calves, are sacrificed by all the -Egyptians; the females however they may not sacrifice, but these are -sacred to Isis; for the figure of Isis is in the form of a woman with -cow's horns, just as the Hellenes present Io in pictures, and all the -Egyptians without distinction reverence cows far more than any other -kind of cattle; for which reason neither man nor woman of Egyptian -race would kiss a man who is a Hellene on the mouth, nor will they use -a knife or roasting-spits or a caldron belonging to a Hellene, nor -taste of the flesh even of a clean animal if it has been cut with the -knife of a Hellene. And the cattle of this kind which die they bury in -the following manner:--the females they cast into the river, but the -males they bury, each people in the suburb of their town, with one of -the horns, or sometimes both, protruding to mark the place; and when -the bodies have rotted away and the appointed time comes on, then to -each city comes a boat[45] from that which is called the island of -Prosopitis (this is in the Delta, and the extent of its circuit is -nine /schoines/). In this island of Prosopitis is situated, besides -many other cities, that one from which the boats come to take up the -bones of the oxen, and the name of the city is Atarbechis, and in it -there is set up a holy temple of Aphrodite. From this city many go -abroad in various directions, some to one city and others to another, -and when they have dug up the bones of the oxen they carry them off, -and coming together they bury them in one single place. In the same -manner as they bury the oxen they bury also their other cattle when -they die; for about them also they have the same law laid down, and -these also they abstain from killing. - -42. Now all who have a temple set up to the Theban Zeus or who are of -the district of Thebes, these, I say, all sacrifice goats and abstain -from sheep: for not all the Egyptians equally reverence the same gods, -except only Isis and Osiris (who they say is Dionysos), these they all -reverence alike: but they who have a temple of Mendes or belong to the -Mendesian district, these abstain from goats and sacrifice sheep. Now -the men of Thebes and those who after their example abstain from -sheep, say that this custom was established among them for the cause -which follows:--Heracles (they say) had an earnest desire to see Zeus, -and Zeus did not desire to be seen of him; and at last when Heracles -was urgent in entreaty Zeus contrived this device, that is to say, he -flayed a ram and held in front of him the head of the ram which he had -cut off, and he put on over him the fleece and then showed himself to -him. Hence the Egyptians make the image of Zeus into the face of a -ram; and the Ammonians do so also after their example, being settlers -both from the Egyptians and from the Ethiopians, and using a language -which is a medley of both tongues: and in my opinion it is from this -god that the Ammonians took the name which they have, for the -Egyptians call Zeus /Amun/. The Thebans then do not sacrifice rams but -hold them sacred for this reason; on one day however in the year, on -the feast of Zeus, they cut up in the same manner and flay one single -ram and cover with its skin the image of Zeus, and then they bring up -to it another image of Heracles. This done, all who are in the temple -beat themselves in lamentation for the ram, and then they bury it in a -sacred tomb. - -43. About Heracles I heard the account given that he was of the number -of the twelve gods; but of the other Heracles whom the Hellenes know I -was not able to hear in any part of Egypt: and moreover to prove that -the Egyptians did not take the name of Heracles from the Hellenes, but -rather the Hellenes from the Egyptians,--that is to say those of the -Hellenes who gave the name Heracles to the son of Amphitryon,--of -that, I say, besides many other evidences there is chiefly this, -namely that the parents of this Heracles, Amphitryon and Alcmene, were -both of Egypt by descent,[46] and also that the Egyptians say that -they do not know the names either of Poseidon or of the Dioscuroi, nor -have these been accepted by them as gods among the other gods; whereas -if they had received from the Hellenes the name of any divinity, they -would naturally have preserved the memory of these most of all, -assuming that in those times as now some of the Hellenes were wont to -make voyages[46a] and were sea-faring folk, as I suppose and as my -judgment compels me to think; so that the Egyptians would have learnt -the names of these gods even more than that of Heracles. In fact -however Heracles is a very ancient Egyptian god; and (as they say -themselves) it is seventeen thousand years to the beginning of the -reign of Amasis from the time when the twelve gods, of whom they count -that Heracles is one, were begotten of the eight gods. 44. I moreover, -desiring to know something certain of these matters so far as might -be, made a voyage also to Tyre of Phenicia, hearing that in that place -there was a holy temple of Heracles; and I saw that it was richly -furnished with many votive offerings besides, and especially there -were in it two pillars,[47] the one of pure gold and the other of an -emerald stone of such size as to shine by night:[48] and having come -to speech with the priests of the god, I asked them how long time it -was since their temple had been set up: and these also I found to be -at variance with the Hellenes, for they said that at the same time -when Tyre was founded, the temple of the god also had been set up, and -that it was a period of two thousand three hundred years since their -people began to dwell at Tyre. I saw also at Tyre another temple of -Heracles, with the surname Thasian; and I came to Thasos also and -there I found a temple of Heracles set up by the Phenicians, who had -sailed out to seek for Europa and had colonised Thasos; and these -things happened full five generations of men before Heracles the son -of Amphitryon was born in Hellas. So then my inquiries show clearly -that Heracles is an ancient god, and those of the Hellenes seem to me -to act most rightly who have two temples of Heracles set up, and who -sacrifice to the one as an immortal god and with the title Olympian, -and make offerings of the dead[49] to the other as a hero. 45. -Moreover, besides many other stories which the Hellenes tell without -due consideration, this tale is especially foolish which they tell -about Heracles, namely that when he came to Egypt, the Egyptians put -on him wreaths and led him forth in procession to sacrifice him to -Zeus; and he for some time kept quiet, but when they were beginning -the sacrifice of him at the altar, he betook himself to prowess and -slew them all. I for my part am of opinion that the Hellenes when they -tell this tale are altogether without knowledge of the nature and -customs of the Egyptians; for how should they for whom it is not -lawful to sacrifice even beasts, except swine[50] and the males of -oxen and calves (such of them as are clean) and geese, how should -these sacrifice human beings? Besides this, how is it in nature -possible that Heracles, being one person only and moreover a man (as -they assert), should slay many myriads? Having said so much of these -matters, we pray that we may have grace from both the gods and the -heroes for our speech. - -46. Now the reason why those of the Egyptians whom I have mentioned do -not sacrifice goats, female or male, is this:--the Mendesians count -Pan to be one of the eight gods (now these eight gods they say came -into being before the twelve gods), and the painters and image-makers -represent in painting and in sculpture the figure of Pan, just as the -Hellenes do, with goat's face and legs, not supposing him to be really -like this but to resemble the other gods; the cause however why they -represent him in this form I prefer not to say. The Mendesians then -reverence all goats and the males more than the females (and the -goatherds too have greater honour than other herdsmen), but of the -goats one especially is reverenced, and when he dies there is great -mourning in all the Mendesian district: and both the goat and Pan are -called in the Egyptian tongue /Mendes/. Moreover in my lifetime there -happened in that district this marvel, that is to say a he-goat had -intercourse with a woman publicly, and this was so done that all men -might have evidence of it. - -47. The pig is accounted by the Egyptians an abominable animal; and -first, if any of them in passing by touch a pig, he goes into the -river and dips himself forthwith in the water together with his -garments; and then too swineherds, though they be native Egyptians, -unlike all others do not enter any of the temples in Egypt, nor is -anyone willing to give his daughter in marriage to one of them or to -take a wife from among them; but the swineherds both give in marriage -to one another and take from one another. Now to the other gods the -Egyptians do not think it right to sacrifice swine; but to the Moon -and to Dionysos alone at the same time and on the same full-moon they -sacrifice swine, and then eat their flesh: and as to the reason why, -when they abominate swine at all their other feasts, they sacrifice -them at this, there is a story told by the Egyptians; and this story I -know, but it is not a seemly one for me to tell. Now the sacrifice of -the swine to the Moon is performed as follows:--when the priest has -slain the victim, he puts together the end of the tail and the spleen -and the caul, and covers them up with the whole of the fat of the -animal which is about the paunch, and then he offers them with fire; -and the rest of the flesh they eat on that day of full moon upon which -they have held the sacrifice, but on any day after this they will not -taste of it: the poor however among them by reason of the scantiness -of their means shape pigs of dough and having baked them they offer -these as a sacrifice. 48. Then for Dionysos on the eve of the festival -each one kills a pig by cutting its throat before his own doors, and -after that he gives the pig to the swineherd who sold it to him, to -carry away again; and the rest of the feast of Dionysos is celebrated -by the Egyptians in the same way as by the Hellenes in almost all -things except choral dances, but instead of the /phallos/ they have -invented another contrivance, namely figures of about a cubit in -height worked by strings, which women carry about the villages, with -the privy member made to move and not much less in size than the rest -of the body: and a flute goes before and they follow singing the -praises of Dionysos. As to the reason why the figure has this member -larger than is natural and moves it, though it moves no other part of -the body, about this there is a sacred story told. 49. Now I think -that Melampus the son of Amytheon was not without knowledge of these -rites of sacrifice, but was acquainted with them: for Melampus is he -who first set forth to the Hellenes the name of Dionysos and the -manner of sacrifice and the procession of the /phallos/. Strictly -speaking indeed, he when he made it known did not take in the whole, -but those wise men who came after him made it known more at large. -Melampus then is he who taught of the /phallos/ which is carried in -procession for Dionysos, and from him the Hellenes learnt to do that -which they do. I say then that Melampus being a man of ability -contrived for himself an art of divination, and having learnt from -Egypt he taught the Hellenes many things, and among them those that -concern Dionysos, making changes in some few points of them: for I -shall not say that that which is done in worship of the god in Egypt -came accidentally to be the same with that which is done among the -Hellenes, for then these rites would have been in character with the -Hellenic worship and not lately brought in; nor certainly shall I say -that the Egyptians took from the Hellenes either this or any other -customary observance: but I think it most probable that Melampus -learnt the matters concerning Dionysos from Cadmos the Tyrian and from -those who came with him from Phenicia to the land which we now call -Bœotia. - -50. Moreover the naming[51] of almost all the gods has come to Hellas -from Egypt: for that it has come from the Barbarians I find by inquiry -is true, and I am of opinion that most probably it has come from -Egypt, because, except in the case of Poseidon and the Dioscuroi (in -accordance with that which I have said before), and also of Hera and -Hestia and Themis and the Charites and Nereïds, the Egyptians have had -the names of all the other gods in their country for all time. What I -say here is that which the Egyptians think themselves: but as for the -gods whose names they profess that they do not know, these I think -received their naming from the Pelasgians, except Poseidon; but about -this god the Hellenes learnt from the Libyans, for no people except -the Libyans have had the name of Poseidon from the first and have paid -honour to this god always. Nor, it may be added, have the Egyptians -any custom of worshipping heroes. 51. These observances then, and -others besides these which I shall mention, the Hellenes have adopted -from the Egyptians; but to make, as they do, the images of Hermes with -the /phallos/ they have learnt not from the Egyptians but from the -Pelasgians, the custom having been received by the Athenians first of -all the Hellenes and from these by the rest; for just at the time when -the Athenians were beginning to rank among the Hellenes, the -Pelasgians became dwellers with them in their land, and from this very -cause it was that they began to be counted as Hellenes. Whosoever has -been initiated in the mysteries of the Cabeiroi, which the -Samothrakians perform having received them from the Pelasgians, that -man knows the meaning of my speech; for these very Pelasgians who -became dwellers with the Athenians used to dwell before that time in -Samothrake, and from them the Samothrakians received their mysteries. -So then the Athenians were the first of the Hellenes who made the -images of Hermes with the /phallos/, having learnt from the -Pelasgians; and the Pelasgians told a sacred story about it, which is -set forth in the mysteries in Samothrake. 52. Now the Pelasgians -formerly were wont to make all their sacrifices calling upon the gods -in prayer, as I know from that which I heard at Dodona, but they gave -no title or name to any of them, for they had not yet heard any, but -they called them gods ({theous}) from some such notion as this, that -they had set ({thentes}) in order all things and so had the -distribution of everything. Afterwards, when much time had elapsed, -they learnt from Egypt the names of the gods, all except Dionysos, for -his name they learnt long afterwards; and after a time the Pelasgians -consulted the Oracle at Dodona about the names, for this prophetic -seat is accounted to be the most ancient of the Oracles which are -among the Hellenes, and at that time it was the only one. So when the -Pelasgians asked the Oracle at Dodona whether they should adopt the -names which had come from the Barbarians, the Oracle in reply bade -them make use of the names. From this time they sacrificed using the -names of the gods, and from the Pelasgians the Hellenes afterwards -received them: 53, but whence the several gods had their birth, or -whether they all were from the beginning, and of what form they are, -they did not learn till yesterday, as it were, or the day before: for -Hesiod and Homer I suppose were four hundred years before my time and -not more, and these are they who made a theogony for the Hellenes and -gave the titles to the gods and distributed to them honours and arts, -and set forth their forms: but the poets who are said to have been -before these men were really in my opinion after them. Of these things -the first are said by the priestesses of Dodona, and the latter -things, those namely which have regard to Hesiod and Homer, by myself. - -54. As regards the Oracles both that among the Hellenes and that in -Libya, the Egyptians tell the following tale. The priests of the -Theban Zeus told me that two women in the service of the temple had -been carried away from Thebes by Phenicians, and that they had heard -that one of them had been sold to go into Libya and the other to the -Hellenes; and these women, they said, were they who first founded the -prophetic seats among the nations which have been named: and when I -inquired whence they knew so perfectly of this tale which they told, -they said in reply that a great search had been made by the priests -after these women, and that they had not been able to find them, but -they had heard afterwards this tale about them which they were -telling. 55. This I heard from the priests at Thebes, and what follows -is said by the prophetesses[52] of Dodona. They say that two black -doves flew from Thebes to Egypt, and came one of them to Libya and the -other to their land. And this latter settled upon an oak-tree[53] and -spoke with human voice, saying that it was necessary that a prophetic -seat of Zeus should be established in that place; and they supposed -that that was of the gods which was announced to them, and made one -accordingly: and the dove which went away to the Libyans, they say, -bade the Libyans to make an Oracle of Ammon; and this also is of Zeus. -The priestesses of Dodona told me these things, of whom the eldest was -named Promeneia, the next after her Timarete, and the youngest -Nicandra; and the other people of Dodona who were engaged about the -temple gave accounts agreeing with theirs. 56. I however have an -opinion about the matter as follows:--If the Phenicians did in truth -carry away the consecrated women and sold one of them into Libya and -the other into Hellas, I suppose that in the country now called -Hellas, which was formerly called Pelasgia, this woman was sold into -the land of the Thesprotians; and then being a slave there she set up -a sanctuary of Zeus under a real oak-tree;[54] as indeed it was -natural that being an attendant of the sanctuary of Zeus at Thebes, -she should there, in the place to which she had come, have a memory of -him; and after this, when she got understanding of the Hellenic -tongue, she established an Oracle, and she reported, I suppose, that -her sister had been sold in Libya by the same Phenicians by whom she -herself had been sold. 57. Moreover, I think that the women were -called doves by the people of Dodona for the reason that they were -Barbarians and because it seemed to them that they uttered voice like -birds; but after a time (they say) the dove spoke with human voice, -that is when the woman began to speak so that they could understand; -but so long as she spoke a Barbarian tongue she seemed to them to be -uttering voice like a bird: for had it been really a dove, how could -it speak with human voice? And in saying that the dove was black, they -indicate that the woman was Egyptian. The ways of delivering oracles -too at Thebes in Egypt and at Dodona closely resemble one another, as -it happens, and also the method of divination by victims has come from -Egypt. - -58. Moreover, it is true also that the Egyptians were the first of men -who made solemn assemblies[55] and processions and approaches to the -temples,[56] and from them the Hellenes have learnt them, and my -evidence for this is that the Egyptian celebrations of these have been -held from a very ancient time, whereas the Hellenic were -introduced[57] but lately. 59. The Egyptians hold their solemn -assemblies not once in the year but often, especially and with the -greatest zeal and devotion[58] at the city of Bubastis for Artemis, -and next at Busiris for Isis; for in this last-named city there is a -very great temple of Isis, and this city stands in the middle of the -Delta of Egypt; now Isis is in the tongue of the Hellenes Demeter: -thirdly, they have a solemn assembly at the city of Saïs for Athene, -fourthly at Heliopolis for the Sun (Helios), fifthly at the city of -Buto in honour of Leto, and sixthly at the city of Papremis for Ares. -60. Now, when they are coming to the city of Bubastis they do as -follows:--they sail men and women together, and a great multitude of -each sex in every boat; and some of the women have rattles and rattle -with them, while some of the men play the flute during the whole time -of the voyage, and the rest, both women and men, sing and clap their -hands; and when as they sail they come opposite to any city on the way -they bring the boat to land, and some of the women continue to do as I -have said, others cry aloud and jeer at the women in that city, some -dance, and some stand up and pull up their garments. This they do by -every city along the river-bank; and when they come to Bubastis they -hold festival celebrating great sacrifices, and more wine of grapes is -consumed upon that festival than during the whole of the rest of the -year. To this place (so say the natives) they come together year by -year[59] even to the number of seventy myriads[59a] of men and women, -besides children. 61. Thus it is done here; and how they celebrate the -festival in honour of Isis at the city of Busiris has been told by me -before:[60] for, as I said, they beat themselves in mourning after the -sacrifice, all of them both men and women, very many myriads of -people; but for whom they beat themselves it is not permitted to me by -religion to say: and so many as there are of the Carians dwelling in -Egypt do this even more than the Egyptians themselves, inasmuch as -they cut their foreheads also with knives; and by this it is -manifested that they are strangers and not Egyptians. 62. At the times -when they gather together at the city of Saïs for their sacrifices, on -a certain night[61] they all kindle lamps many in number in the open -air round about the houses; now the lamps are saucers full of salt and -oil mixed, and the wick floats by itself on the surface, and this -burns during the whole night; and to the festival is given the name -/Lychnocaia/ (the lighting of the lamps). Moreover those of the -Egyptians who have not come to this solemn assembly observe the night -of the festival and themselves also light lamps all of them, and thus -not in Saïs alone are they lighted, but over all Egypt: and as to the -reason why light and honour are allotted to this night,[62] about this -there is a sacred story told. 63. To Heliopolis and Buto they go year -by year and do sacrifice only: but at Papremis they do sacrifice and -worship as elsewhere, and besides that, when the sun begins to go -down, while some few of the priests are occupied with the image of the -god, the greater number of them stand in the entrance of the temple -with wooden clubs, and other persons to the number of more than a -thousand men with purpose to perform a vow, these also having all of -them staves of wood, stand in a body opposite to those: and the image, -which is in a small shrine of wood covered over with gold, they take -out on the day before to another sacred building. The few then who -have been left about the image, draw a wain with four wheels, which -bears the shrine and the image that is within the shrine, and the -other priests standing in the gateway try to prevent it from entering, -and the men who are under a vow come to the assistance of the god and -strike them, while the others defend themselves.[63] Then there comes -to be a hard fight with staves, and they break one another's heads, -and I am of opinion that many even die of the wounds they receive; the -Egyptians however told me that no one died. This solemn assembly the -people of the place say that they established for the following -reason:--the mother of Ares, they say, used to dwell in this temple, -and Ares, having been brought up away from her, when he grew up came -thither desiring to visit his mother, and the attendants of his -mother's temple, not having seen him before, did not permit him to -pass in, but kept him away; and he brought men to help him from -another city and handled roughly the attendants of the temple, and -entered to visit his mother. Hence, they say, this exchange of blows -has become the custom in honour of Ares upon his festival. - -64. The Egyptians were the first who made it a point of religion not -to lie with women in temples, nor to enter into temples after going -away from women without first bathing: for almost all other men except -the Egyptians and the Hellenes lie with women in temples and enter -into a temple after going away from women without bathing, since they -hold that there is no difference in this respect between men and -beasts: for they say that they see beasts and the various kinds of -birds coupling together both in the temples and in the sacred -enclosures of the gods; if then this were not pleasing to the god, the -beasts would not do so. - -65. Thus do these defend that which they do, which by me is -disallowed: but the Egyptians are excessively careful in their -observances, both in other matters which concern the sacred rites and -also in those which follow:--Egypt, though it borders upon Libya,[63a] -does not very much abound in wild animals, but such as they have are -one and all accounted by them sacred, some of them living with men and -others not. But if I should say for what reasons the sacred animals -have been thus dedicated, I should fall into discourse of matters -pertaining to the gods, of which I most desire not to speak; and what -I have actually said touching slightly upon them, I said because I was -constrained by necessity. About these animals there is a custom of -this kind:--persons have been appointed of the Egyptians, both men and -women, to provide the food for each kind of beast separately, and -their office goes down from father to son; and those who dwell in the -various cities perform vows to them thus, that is, when they make a -vow to the god to whom the animal belongs, they shave the head of -their children either the whole or the half or the third part of it, -and then set the hair in the balance against silver, and whatever it -weighs, this the man gives to the person who provides for the animals, -and she cuts up fish of equal value and gives it for food to the -animals. Thus food for their support has been appointed: and if any -one kill any of these animals, the penalty, if he do it with his own -will, is death, and if against his will, such penalty as the priests -may appoint: but whosoever shall kill an ibis or a hawk, whether it be -with his will or against his will, must die. 66. Of the animals that -live with men there are great numbers, and would be many more but for -the accidents which befall the cats. For when the females have -produced young they are no longer in the habit of going to the males, -and these seeking to be united with them are not able. To this end -then they contrive as follows,--they either take away by force or -remove secretly the young from the females and kill them (but after -killing they do not eat them), and the females being deprived of their -young and desiring more, therefore come to the males, for it is a -creature that is fond of its young. Moreover when a fire occurs, the -cats seem to be divinely possessed;[64] for while the Egyptians stand -at intervals and look after the cats, not taking any care to -extinguish the fire, the cats slipping through or leaping over the -men, jump into the fire; and when this happens, great mourning comes -upon the Egyptians. And in whatever houses a cat has died by a natural -death, all those who dwell in this house shave their eyebrows only, -but those in whose houses a dog has died shave their whole body and -also their head. 67. The cats when they are dead are carried away to -sacred buildings in the city of Bubastis, where after being embalmed -they are buried; but the dogs they bury each people in their own city -in sacred tombs; and the ichneumons are buried just in the same way as -the dogs. The shrew-mice however and the hawks they carry away to the -city of Buto, and the ibises to Hermopolis;[65] the bears (which are -not commonly seen) and the wolves, not much larger in size than foxes, -they bury on the spot where they are found lying. - -68. Of the crocodile the nature is as follows:--during the four most -wintry months this creature eats nothing: she has four feet and is an -animal belonging to the land and the water both; for she produces and -hatches eggs on the land, and the most part of the day she remains -upon dry land, but the whole of the night in the river, for the water -in truth is warmer than the unclouded open air and the dew. Of all the -mortal creatures of which we have knowledge this grows to the greatest -bulk from the smallest beginning; for the eggs which she produces are -not much larger than those of geese and the newly-hatched young one is -in proportion to the egg, but as he grows he becomes as much as -seventeen cubits long and sometimes yet larger. He has eyes like those -of a pig and teeth large and tusky, in proportion to the size of his -body; but unlike all other beasts he grows no tongue, neither does he -move his lower jaw, but brings the upper jaw towards the lower, being -in this too unlike all other beasts. He has moreover strong claws and -a scaly hide upon his back which cannot be pierced; and he is blind in -the water, but in the air he is of very keen sight. Since he has his -living in the water he keeps his mouth all full within of leeches; and -whereas all other birds and beasts fly from him, the trochilus is a -creature which is at peace with him, seeing that from her he receives -benefit; for the crocodile having come out of the water to the land -and then having opened his mouth (this he is wont to do generally -towards the West Wind), the trochilus upon that enters into his mouth -and swallows down the leeches, and he being benefited is pleased and -does no harm to the trochilus. 69. Now for some of the Egyptians the -crocodiles are sacred animals, and for others not so, but they treat -them on the contrary as enemies: those however who dwell about Thebes -and about the lake of Moiris hold them to be most sacred, and each of -these two peoples keeps one crocodile selected from the whole number, -which has been trained to tameness, and they put hanging ornaments of -molten stone and of gold into the ears of these and anklets round the -front feet, and they give them food appointed and victims of -sacrifices and treat them as well as possible while they live, and -after they are dead they bury them in sacred tombs, embalming them: -but those who dwell about the city of Elephantine even eat them, not -holding them to be sacred. They are called not crocodiles but -/champsai/, and the Ionians gave them the name of crocodile, comparing -their form to that of the crocodiles (lizards) which appear in their -country in the stone walls. 70. There are many ways in use of catching -them and of various kinds: I shall describe that which to me seems the -most worthy of being told. A man puts the back of a pig upon a hook as -bait, and lets it go into the middle of the river, while he himself -upon the bank of the river has a young live pig, which he beats; and -the crocodile hearing its cries makes for the direction of the sound, -and when he finds the pig's back he swallows it down: then they pull, -and when he is drawn out to land, first of all the hunter forthwith -plasters up his eyes with mud, and having so done he very easily gets -the mastery of him, but if he does not do so he has much trouble. - -71. The river-horse is sacred in the district of Papremis, but for the -other Egyptians he is not sacred; and this is the appearance which he -presents: he is four-footed, cloven-hoofed like an ox,[66] flat-nosed, -with a mane like a horse and showing teeth like tusks, with a tail and -voice like a horse, and in size as large as the largest ox; and his -hide is so exceedingly thick that when it has been dried shafts of -javelins are made of it. 72. There are moreover otters in the river, -which they consider to be sacred; and of fish also they esteem that -which is called the /lepidotos/ to be sacred, and also the eel; and -these they say are sacred to the Nile: and of birds the fox-goose. - -73. There is also another sacred bird called the phœnix which I did -not myself see except in painting, for in truth he comes to them very -rarely, at intervals, as the people of Heliopolis say, of five hundred -years; and these say that he comes regularly when his father dies; and -if he be like the painting, he is of this size and nature, that is to -say, some of his feathers are of gold colour and others red, and in -outline and size he is as nearly as possible like an eagle. This bird -they say (but I cannot believe the story) contrives as follows:-- -setting forth from Arabia he conveys his father, they say, to the -temple of the Sun (Helios) plastered up in myrrh, and buries him in -the temple of the Sun; and he conveys him thus:--he forms first an egg -of myrrh as large as he is able to carry, and then he makes trial of -carrying it, and when he has made trial sufficiently, then he hollows -out the egg and places his father within it and plasters over with -other myrrh that part of the egg where he hollowed it out to put his -father in, and when his father is laid in it, it proves (they say) to -be of the same weight as it was; and after he has plastered it up, he -conveys the whole to Egypt to the temple of the Sun. Thus they say -that this bird does. - -74. There are also about Thebes sacred serpents, not at all harmful to -men, which are small in size and have two horns growing from the top -of the head: these they bury when they die in the temple of Zeus, for -to this god they say that they are sacred. 75. There is a region -moreover in Arabia, situated nearly over against the city of Buto, to -which place I came to inquire about the winged serpents: and when I -came thither I saw bones of serpents and spines in quantity so great -that it is impossible to make report of the number, and there were -heaps of spines, some heaps large and others less large and others -smaller still than these, and these heaps were many in number. This -region in which the spines are scattered upon the ground is of the -nature of an entrance from a narrow mountain pass to a great plain, -which plain adjoins the plain of Egypt; and the story goes that at the -beginning of spring winged serpents from Arabia fly towards Egypt, and -the birds called ibises meet them at the entrance to this country and -do not suffer the serpents to go by but kill them. On account of this -deed it is (say the Arabians) that the ibis has come to be greatly -honoured by the Egyptians, and the Egyptians also agree that it is for -this reason that they honour these birds. 76. The outward form of the -ibis is this:--it is a deep black all over, and has legs like those of -a crane and a very curved beak, and in size it is about equal to a -rail: this is the appearance of the black kind which fight with the -serpents, but of those which most crowd round men's feet (for there -are two several kinds of ibises) the head is bare and also the whole -of the throat, and it is white in feathering except the head and neck -and the extremities of the wings and the rump (in all these parts of -which I have spoken it is a deep black), while in legs and in the form -of the head it resembles the other. As for the serpent its form is -like that of the watersnake; and it has wings not feathered but most -nearly resembling the wings of the bat. Let so much suffice as has -been said now concerning sacred animals. - -***** - -77. Of the Egyptians themselves, those who dwell in the part of Egypt -which is sown for crops[67] practise memory more than any other men -and are the most learned in history by far of all those of whom I have -had experience: and their manner of life is as follows:--For three -successive days in each month they purge, hunting after health with -emetics and clysters, and they think that all the diseases which exist -are produced in men by the food on which they live; for the Egyptians -are from other causes also the most healthy of all men next after the -Libyans (in my opinion on account of the seasons, because the seasons -do not change, for by the changes of things generally, and especially -of the seasons, diseases are most apt to be produced in men), and as -to their diet, it is as follows:--they eat bread, making loaves of -maize, which they call /kyllestis/, and they use habitually a wine -made out of barley, for vines they have not in their land. Of their -fish some they dry in the sun and then eat them without cooking, -others they eat cured in brine. Of birds they eat quails and ducks and -small birds without cooking, after first curing them; and everything -else which they have belonging to the class of birds or fishes, except -such as have been set apart by them as sacred, they eat roasted or -boiled. 78. In the entertainments of the rich among them, when they -have finished eating, a man bears round a wooden figure of a dead body -in a coffin, made as like the reality as may be both by painting and -carving, and measuring about a cubit or two cubits each way;[68] and -this he shows to each of those who are drinking together, saying: -"When thou lookest upon this, drink and be merry, for thou shalt be -such as this when thou art dead." Thus they do at their carousals. 79. -The customs which they practise are derived from their fathers and -they do not acquire others in addition; but besides other customary -things among them which are worthy of mention, they have one -song,[68a] that of Linos, the same who is sung of both in Phenicia and -in Cyprus and elsewhere, having however a name different according to -the various nations. This song agrees exactly with that which the -Hellenes sing calling on the name of Linos,[69] so that besides many -other things about which I wonder among those matters which concern -Egypt, I wonder especially about this, namely whence they got the song -of Linos.[70] It is evident however that they have sung this song from -immemorial time, and in the Egyptian tongue Linos is called Maneros. -The Egyptians told me that he was the only son of him who first became -king of Egypt, and that he died before his time and was honoured with -these lamentations by the Egyptians, and that this was their first and -only song. 80. In another respect the Egyptians are in agreement with -some of the Hellenes, namely with the Lacedemonians, but not with the -rest, that is to say, the younger of them when they meet the elder -give way and move out of the path, and when their elders approach they -rise out of their seat. In this which follows however they are not in -agreement with any of the Hellenes,--instead of addressing one another -in the roads they do reverence, lowering their hand down to their -knee. 81. They wear tunics of linen about their legs with fringes, -which they call /calasiris/; above these they have garments of white -wool thrown over: woollen garments however are not taken into the -temples, nor are they buried with them, for this is not permitted by -religion. In these points they are in agreement with the observances -called Orphic and Bacchic (which are really Egyptian),[71] and also -with those of the Pythagoreans, for one who takes part in these -mysteries is also forbidden by religious rule to be buried in woollen -garments; and about this there is a sacred story told. - -82. Besides these things the Egyptians have found out also to what god -each month and each day belongs, and what fortunes a man will meet -with who is born on any particular day, and how he will die, and what -kind of a man he will be: and these inventions were taken up by those -of the Hellenes who occupied themselves about poesy. Portents too have -been found out by them more than by all other men besides; for when a -portent has happened, they observe and write down the event which -comes of it, and if ever afterwards anything resembling this happens, -they believe that the event which comes of it will be similar. 83. -Their divination is ordered thus:--the art is assigned not to any man, -but to certain of the gods, for there are in their land Oracles of -Heracles, of Apollo, of Athene, of Artemis, of Ares, and of Zeus, and -moreover that which they hold most in honour of all, namely the Oracle -of Leto which is in the city of Buto. The manner of divination however -is not yet established among them according to the same fashion -everywhere, but is different in different places. 84. The art of -medicine among them is distributed thus:--each physician is a -physician of one disease and of no more; and the whole country is full -of physicians, for some profess themselves to be physicians of the -eyes, others of the head, others of the teeth, others of the -affections of the stomach, and others of the more obscure ailments. - -85. Their fashions of mourning and of burial are these:--Whenever any -household has lost a man who is of any regard amongst them, the whole -number of women of that house forthwith plaster over their heads or -even their faces with mud. Then leaving the corpse within the house -they go themselves to and fro about the city and beat themselves, with -their garments bound up by a girdle[72] and their breasts exposed, and -with them go all the women who are related to the dead man, and on the -other side the men beat themselves, they too having their garments -bound up by a girdle; and when they have done this, they then convey -the body to the embalming. 86. In this occupation certain persons -employ themselves regularly and inherit this as a craft. These, -whenever a corpse is conveyed to them, show to those who brought it -wooden models of corpses made like reality by painting, and the best -of the ways of embalming they say is that of him whose name I think it -impiety to mention when speaking of a matter of such a kind;[73] the -second which they show is less good than this and also less expensive; -and the third is the least expensive of all. Having told them about -this, they inquire of them in which way they desire the corpse of -their friend to be prepared. Then they after they have agreed for a -certain price depart out of the way, and the others being left behind -in the buildings embalm according to the best of these ways thus:-- -First with a crooked iron tool they draw out the brain through the -nostrils, extracting it partly thus and partly by pouring in drugs; -and after this with a sharp stone of Ethiopia they make a cut along -the side and take out the whole contents of the belly, and when they -have cleared out the cavity and cleansed it with palm-wine they -cleanse it again with spices pounded up: then they fill the belly with -pure myrrh pounded up and with cassia and other spices except -frankincense, and sew it together again. Having so done they keep it -for embalming covered up in natron for seventy days, but for a longer -time than this it is not permitted to embalm it; and when the seventy -days are past, they wash the corpse and roll its whole body up in fine -linen[74] cut into bands, smearing these beneath with gum,[75] which -the Egyptians use generally instead of glue. Then the kinsfolk receive -it from them and have a wooden figure made in the shape of a man, and -when they have had this made they enclose the corpse, and having shut -it up within, they store it then in a sepulchral chamber, setting it -to stand upright against the wall. 87. Thus they deal with the corpses -which are prepared in the most costly way; but for those who desire -the middle way and wish to avoid great cost they prepare the corpse as -follows:--having filled their syringes with the oil which is got from -cedar-wood, with this they forthwith fill the belly of the corpse, and -this they do without having either cut it open or taken out the -bowels, but they inject the oil by the breech, and having stopped the -drench from returning back they keep it then the appointed number of -days for embalming, and on the last of the days they let the cedar oil -come out from the belly, which they before put in; and it has such -power that it brings out with it the bowels and interior organs of the -body dissolved; and the natron dissolves the flesh, so that there is -left of the corpse only the skin and the bones. When they have done -this they give back the corpse at once in that condition without -working upon it any more. 88. The third kind of embalming, by which -are prepared the bodies of those who have less means, is as follows:-- -they cleanse out the belly with a purge and then keep the body for -embalming during the seventy days, and at once after that they give it -back to the bringers to carry away. 89. The wives of men of rank when -they die are not given at once to be embalmed, nor such women as are -very beautiful or of greater regard than others, but on the third or -fourth day after their death (and not before) they are delivered to -the embalmers. They do so about this matter in order that the -embalmers may not abuse their women, for they say that one of them was -taken once doing so to the corpse of a woman lately dead, and his -fellow-craftsman gave information. 90. Whenever any one, either of the -Egyptians themselves or of strangers, is found to have been carried -off by a crocodile or brought to his death by the river itself, the -people of any city by which he may have been cast up on land must -embalm him and lay him out in the fairest way they can and bury him in -a sacred burial-place, nor may any of his relations or friends besides -touch him, but the priests of the Nile themselves handle the corpse -and bury it as that of one who was something more than man. - -91. Hellenic usages they will by no means follow, and to speak -generally they follow those of no other men whatever. This rule is -observed by most of the Egyptians; but there is a large city named -Chemmis in the Theban district near Neapolis, and in this city there -is a temple of Perseus the son of Danae which is of a square shape, -and round it grow date-palms: the gateway of the temple is built of -stone and of very great size, and at the entrance of it stand two -great statues of stone. Within this enclosure is a temple-house[76] -and in it stands an image of Perseus. These people of Chemmis say that -Perseus is wont often to appear in their land and often within the -temple, and that a sandal which has been worn by him is found -sometimes, being in length two cubits, and whenever this appears all -Egypt prospers. This they say, and they do in honour of Perseus after -Hellenic fashion thus,--they hold an athletic contest, which includes -the whole list of games, and they offer in prizes cattle and cloaks -and skins: and when I inquired why to them alone Perseus was wont to -appear, and wherefore they were separated from all the other Egyptians -in that they held an athletic contest, they said that Perseus had been -born of their city, for Danaos and Lynkeus were men of Chemmis and had -sailed to Hellas, and from them they traced a descent and came down to -Perseus: and they told me that he had come to Egypt for the reason -which the Hellenes also say, namely to bring from Libya the Gorgon's -head, and had then visited them also and recognised all his kinsfolk, -and they said that he had well learnt the name of Chemmis before he -came to Egypt, since he had heard it from his mother, and that they -celebrated an athletic contest for him by his own command. - -92. All these are customs practised by the Egyptians who dwell above -the fens: and those who are settled in the fen-land have the same -customs for the most part as the other Egyptians, both in other -matters and also in that they live each with one wife only, as do the -Hellenes; but for economy in respect of food they have invented these -things besides:--when the river has become full and the plains have -been flooded, there grow in the water great numbers of lilies, which -the Egyptians call /lotos/; these they cut with a sickle and dry in -the sun, and then they pound that which grows in the middle of the -lotos and which is like the head of a poppy, and they make of it -loaves baked with fire. The root also of this lotos is edible and has -a rather sweet taste:[77] it is round in shape and about the size of -an apple. There are other lilies too, in flower resembling roses, -which also grow in the river, and from them the fruit is produced in a -separate vessel springing from the root by the side of the plant -itself, and very nearly resembles a wasp's comb: in this there grow -edible seeds in great numbers of the size of an olive-stone, and they -are eaten either fresh[78] or dried. Besides this they pull up from -the fens the papyrus which grows every year, and the upper parts of it -they cut off and turn to other uses, but that which is left below for -about a cubit in length they eat or sell: and those who desire to have -the papyrus at its very best bake it in an oven heated red-hot, and -then eat it. Some too of these people live on fish alone, which they -dry in the sun after having caught them and taken out the entrails, -and then when they are dry, they use them for food. - -93. Fish which swim in shoals are not much produced in the rivers, but -are bred in the lakes, and they do as follows:--When there comes upon -them the desire to breed, they swim out in shoals towards the sea; and -the males lead the way shedding forth their milt as they go, while the -females, coming after and swallowing it up, from it become -impregnated: and when they have become full of young in the sea they -swim up back again, each shoal to its own haunts. The same however no -longer lead the way as before, but the lead comes now to the females, -and they leading the way in shoals do just as the males did, that is -to say they shed forth their eggs by a few grains at a time,[79] and -the males coming after swallow them up. Now these grains are fish, and -from the grains which survive and are not swallowed, the fish grow -which afterwards are bred up. Now those of the fish which are caught -as they swim out to sea are found to be rubbed on the left side of the -head, but those which are caught as they swim up again are rubbed on -the right side. This happens to them because as they swim down to the -sea they keep close to the land on the left side of the river, and -again as they swim up they keep to the same side, approaching and -touching the bank as much as they can, for fear doubtless of straying -from their course by reason of the stream. When the Nile begins to -swell, the hollow places of the land and the depressions by the side -of the river first begin to fill, as the water soaks through from the -river, and so soon as they become full of water, at once they are all -filled with little fishes; and whence these are in all likelihood -produced, I think that I perceive. In the preceding year, when the -Nile goes down, the fish first lay eggs in the mud and then retire -with the last of the retreating waters; and when the time comes round -again, and the water once more comes over the land, from these eggs -forthwith are produced the fishes of which I speak. - -94. Thus it is as regards the fish. And for anointing those of the -Egyptians who dwell in the fens use oil from the castor-berry,[80] -which oil the Egyptians call /kiki/, and thus they do:--they sow along -the banks of the rivers and pools these plants, which in a wild form -grow of themselves in the land of the Hellenes; these are sown in -Egypt and produce berries in great quantity but of an evil smell; and -when they have gathered these, some cut them up and press the oil from -them, others again roast them first and then boil them down and -collect that which runs away from them. The oil is fat and not less -suitable for burning than olive-oil, but it gives forth a disagreeable -smell. 95. Against the gnats, which are very abundant, they have -contrived as follows:--those who dwell above the fen-land are helped -by the towers, to which they ascend when they go to rest; for the -gnats by reason of the winds are not able to fly up high: but those -who dwell in the fen-land have contrived another way instead of the -towers, and this is it:--every man of them has got a casting net, with -which by day he catches fish, but in the night he uses it for this -purpose, that is to say he puts the casting-net round about the bed in -which he sleeps, and then creeps in under it and goes to sleep: and -the gnats, if he sleeps rolled up in a garment or a linen sheet, bite -through these, but through the net they do not even attempt to bite. - -96. Their boats with which they carry cargoes are made of the thorny -acacia, of which the form is very like that of the Kyrenian lotos, and -that which exudes from it is gum. From this tree they cut pieces of -wood about two cubits in length and arrange them like bricks, -fastening the boat together by running a great number of long bolts -through the two-cubit pieces; and when they have thus fastened the -boat together, they lay cross-pieces[81] over the top, using no ribs -for the sides; and within they caulk the seams with papyrus. They make -one steering-oar for it, which is passed through the bottom of the -boat; and they have a mast of acacia and sails of papyrus. These boats -cannot sail up the river unless there be a very fresh wind blowing, -but are towed from the shore: down-stream however they travel as -follows:--they have a door-shaped crate made of tamarisk wood and reed -mats sewn together, and also a stone of about two talents weight bored -with a hole; and of these the boatman lets the crate float on in front -of the boat, fastened with a rope, and the stone drag behind by -another rope. The crate then, as the force of the stream presses upon -it, goes on swiftly and draws on the /baris/ (for so these boats are -called), while the stone dragging after it behind and sunk deep in the -water keeps its course straight. These boats they have in great -numbers and some of them carry many thousands of talents' burden. - -97. When the Nile comes over the land, the cities alone are seen -rising above the water, resembling more nearly than anything else the -islands in the Egean sea; for the rest of Egypt becomes a sea and the -cities alone rise above water. Accordingly, whenever this happens, -they pass by water not now by the channels of the river but over the -midst of the plain: for example, as one sails up from Naucratis to -Memphis the passage is then close by the pyramids, whereas the usual -passage is not the same even here,[82] but goes by the point of the -Delta and the city of Kercasoros; while if you sail over the plain to -Naucratis from the sea and from Canobos, you will go by Anthylla and -the city called after Archander. 98. Of these Anthylla is a city of -note and is especially assigned to the wife of him who reigns over -Egypt, to supply her with sandals, (this is the case since the time -when Egypt came to be under the Persians): the other city seems to me -to have its name from Archander the son-in-law of Danaos, who was the -son of Phthios, the son of Achaios; for it is called the City of -Archander. There might indeed be another Archander, but in any case -the name is not Egyptian. - -***** - -99. Hitherto my own observation and judgment and inquiry are the -vouchers for that which I have said; but from this point onwards I am -about to tell the history of Egypt according to that which I heard, to -which will be added also something of that which I have myself seen. - -Of Min, who first became king of Egypt, the priests said that on the -one hand he banked off the site of Memphis from the river: for the -whole stream of the river used to flow along by the sandy mountain- -range on the side of Libya, but Min formed by embankments that bend of -the river which lies to the South about a hundred furlongs above -Memphis, and thus he dried up the old stream and conducted the river -so that it flowed in the middle between the mountains: and even now -this bend of the Nile is by the Persians kept under very careful -watch, that it may flow in the channel to which it is confined,[83] -and the bank is repaired every year; for if the river should break -through and overflow in this direction, Memphis would be in danger of -being overwhelmed by flood. When this Min, who first became king, had -made into dry land the part which was dammed off, on the one hand, I -say, he founded in it that city which is now called Memphis; for -Memphis too is in the narrow part of Egypt;[84] and outside the city -he dug round it on the North and West a lake communicating with the -river, for the side towards the East is barred by the Nile itself. -Then secondly he established in the city the temple of Hephaistos a -great work and most worthy of mention. 100. After this man the priests -enumerated to me from a papyrus roll the names of other kings, three -hundred and thirty in number; and in all these generations of men -eighteen were Ethiopians, one was a woman, a native Egyptian, and the -rest were men and of Egyptian race: and the name of the woman who -reigned was the same as that of the Babylonian queen, namely Nitocris. -Of her they said that desiring to take vengeance for her brother, whom -the Egyptians had slain when he was their king and then, after having -slain him, had given his kingdom to her,--desiring, I say, to take -vengeance for him, she destroyed by craft many of the Egyptians. For -she caused to be constructed a very large chamber under ground, and -making as though she would handsel it but in her mind devising other -things, she invited those of the Egyptians whom she knew to have had -most part in the murder, and gave a great banquet. Then while they -were feasting, she let in the river upon them by a secret conduit of -large size. Of her they told no more than this, except that, when this -had been accomplished, she threw herself into a room full of embers, -in order that she might escape vengeance. 101. As for the other kings, -they could tell me of no great works which had been produced by them, -and they said that they had no renown[85] except only the last of -them, Moris: he (they said) produced as a memorial of himself the -gateway of the temple of Hephaistos which is turned towards the North -Wind, and dug a lake, about which I shall set forth afterwards how -many furlongs of circuit it has, and in it built pyramids of the size -which I shall mention at the same time when I speak of the lake -itself. He, they said, produced these works, but of the rest none -produced any. - -102. Therefore passing these by I shall make mention of the king who -came after these, whose name was Sesostris. He (the priests said) -first of all set out with ships of war from the Arabian gulf and -subdued those who dwelt by the shores of the Erythraian Sea, until as -he sailed he came to a sea which could no further be navigated by -reason of shoals: then secondly, after he had returned to Egypt, -according to the report of the priests he took a great army[86] and -marched over the continent, subduing every nation which stood in his -way: and those of them whom he found valiant and fighting desperately -for their freedom, in their lands he set up pillars which told by -inscriptions his own name and the name of his country, and how he had -subdued them by his power; but as to those of whose cities he obtained -possession without fighting or with ease, on their pillars he -inscribed words after the same tenor as he did for the nations which -had shown themselves courageous, and in addition he drew upon them the -hidden parts of a woman, desiring to signify by this that the people -were cowards and effeminate. 103. Thus doing he traversed the -continent, until at last he passed over to Europe from Asia and -subdued the Scythians and also the Thracians. These, I am of opinion, -were the furthest[87] people to which the Egyptian army came, for in -their country the pillars are found to have been set up, but in the -land beyond this they are no longer found. From this point he turned -and began to go back; and when he came to the river Phasis, what -happened then I cannot say for certain, whether the king Sesostris -himself divided off a certain portion of his army and left the men -there as settlers in the land, or whether some of his soldiers were -wearied by his distant marches and remained by the river Phasis. 104. -For the people of Colchis are evidently Egyptian, and this I perceived -for myself before I heard it from others. So when I had come to -consider the matter I asked them both; and the Colchians had -remembrance of the Egyptians more than the Egyptians of the Colchians; -but the Egyptians said they believed that the Colchians were a portion -of the army of Sesostris. That this was so I conjectured myself not -only because they are dark-skinned and have curly hair (this of itself -amounts to nothing, for there are other races which are so), but also -still more because the Colchians, Egyptians, and Ethiopians alone of -all the races of men have practised circumcision from the first. The -Phenicians and the Syrians[88] who dwell in Palestine confess -themselves that they have learnt it from the Egyptians, and the -Syrians[89] about the river Thermodon and the river Parthenios, and -the Macronians, who are their neighbours, say that they have learnt it -lately from the Colchians. These are the only races of men who -practise circumcision, and these evidently practise it in the same -manner as the Egyptians. Of the Egyptians themselves however and the -Ethiopians, I am not able to say which learnt from the other, for -undoubtedly it is a most ancient custom; but that the other nations -learnt it by intercourse with the Egyptians, this among others is to -me a strong proof, namely that those of the Phenicians who have -intercourse with Hellas cease to follow the example of the Egyptians -in this matter, and do not circumcise their children. 105. Now let me -tell another thing about the Colchians to show how they resemble the -Egyptians:--they alone work flax in the same fashion as the -Egyptians,[90] and the two nations are like one another in their whole -manner of living and also in their language: now the linen of Colchis -is called by the Hellenes Sardonic, whereas that from Egypt is called -Egyptian. 106. The pillars which Sesostris of Egypt set up in the -various countries are for the most part no longer to be seen extant; -but in Syria Palestine I myself saw them existing with the inscription -upon them which I have mentioned and the emblem. Moreover in Ionia -there are two figures of this man carved upon rocks, one on the road -by which one goes from the land of Ephesos to Phocaia, and the other -on the road from Sardis to Smyrna. In each place there is a figure of -a man cut in the rock, of four cubits and a span in height, holding in -his right hand a spear and in his left a bow and arrows, and the other -equipment which he has is similar to this, for it is both Egyptian and -Ethiopian: and from the one shoulder to the other across the breast -runs an inscription carved in sacred Egyptian characters, saying thus, -"This land with my shoulders I won for myself." But who he is and from -whence, he does not declare in these places, though in other places he -has declared this. Some of those who have seen these carvings -conjecture that the figure is that of Memnon, but herein they are very -far from the truth. - -107. As this Egyptian Sesostris was returning and bringing back many -men of the nations whose lands he had subdued, when he came (said the -priests) to Daphnai in the district of Pelusion on his journey home, -his brother to whom Sesostris had entrusted the charge of Egypt -invited him and with him his sons to a feast; and then he piled the -house round with brushwood and set it on fire: and Sesostris when he -discovered this forthwith took counsel with his wife, for he was -bringing with him (they said) his wife also; and she counselled him to -lay out upon the pyre two of his sons, which were six in number, and -so to make a bridge over the burning mass, and that they passing over -their bodies should thus escape. This, they said, Sesostris did, and -two of his sons were burnt to death in this manner, but the rest got -away safe with their father. 108. Then Sesostris, having returned to -Egypt and having taken vengeance on his brother, employed the -multitude which he had brought in of those whose lands he had subdued, -as follows:--these were they who drew the stones which in the reign of -this king were brought to the temple of Hephaistos, being of very -great size; and also these were compelled to dig all the channels -which now are in Egypt; and thus (having no such purpose) they caused -Egypt, which before was all fit for riding and driving, to be no -longer fit for this from thenceforth: for from that time forward -Egypt, though it is plain land, has become all unfit for riding and -driving, and the cause has been these channels, which are many and run -in all directions. But the reason why the king cut up the land was -this, namely because those of the Egyptians who had their cities not -on the river but in the middle of the country, being in want of water -when the river went down from them, found their drink brackish because -they had it from wells. 109. For this reason Egypt was cut up; and -they said that this king distributed the land to all the Egyptians, -giving an equal square portion to each man, and from this he made his -revenue, having appointed them to pay a certain rent every year: and -if the river should take away anything from any man's portion, he -would come to the king and declare that which had happened, and the -king used to send men to examine and to find out by measurement how -much less the piece of land had become, in order that for the future -the man might pay less, in proportion to the rent appointed: and I -think that thus the art of geometry was found out and afterwards came -into Hellas also. For as touching the sun-dial[91] and the gnomon[92] -and the twelve divisions of the day, they were learnt by the Hellenes -from the Babylonians. 110. He moreover alone of all the Egyptian kings -had rule over Ethiopia; and he left as memorials of himself in front -of the temple of Hephaistos two stone statues of thirty cubits each, -representing himself and his wife, and others of twenty cubits each -representing his four sons: and long afterwards the priest of -Hephaistos refused to permit Dareios the Persian to set up a statue of -himself in front of them, saying that deeds had not been done by him -equal to those which were done by Sesostris the Egyptian; for -Sesostris had subdued other nations besides, not fewer than he, and -also the Scythians; but Dareios had not been able to conquer the -Scythians: wherefore it was not just that he should set up a statue in -front of those which Sesostris had dedicated, if he did not surpass -him in his deeds. Which speech, they say, Dareios took in good part. - -111. Now after Sesostris had brought his life to an end, his son -Pheros, they told me, received in succession the kingdom, and he made -no warlike expedition, and moreover it chanced to him to become blind -by reason of the following accident:--when the river had come down in -flood rising to a height of eighteen cubits, higher than ever before -that time, and had gone over the fields, a wind fell upon it and the -river became agitated by waves: and this king (they say) moved by -presumptuous folly took a spear and cast it into the midst of the -eddies of the stream; and immediately upon this he had a disease of -the eyes and was by it made blind. For ten years then he was blind, -and in the eleventh year there came to him an oracle from the city of -Buto saying that the time of his punishment had expired, and that he -should see again if he washed his eyes with the water of a woman who -had accompanied with her own husband only and had not knowledge of -other men: and first he made trial of his own wife, and then, as he -continued blind, he went on to try all the women in turn; and when he -had at last regained his sight he gathered together all the women of -whom he had made trial, excepting her by whose means he had regained -his sight, to one city which now is named Erythrabolos,[93] and having -gathered them to this he consumed them all by fire, as well as the -city itself; but as for her by whose means he had regained his sight, -he had her himself to wife. Then after he had escaped the malady of -his eyes he dedicated offerings at each one of the temples which were -of renown, and especially (to mention only that which is most worthy -of mention) he dedicated at the temple of the Sun works which are -worth seeing, namely two obelisks of stone, each of a single block, -measuring in length a hundred cubits each one and in breadth eight -cubits. - -112. After him, they said, there succeeded to the throne a man of -Memphis, whose name in the tongue of the Hellenes was Proteus; for -whom there is now a sacred enclosure at Memphis, very fair and well -ordered, lying on that side of the temple of Hephaistos which faces -the North Wind. Round about this enclosure dwell Phenicians of Tyre, -and this whole region is called the Camp of the Tyrians.[94] Within -the enclosure of Proteus there is a temple called the temple of the -"foreign Aphrodite," which temple I conjecture to be one of Helen the -daughter of Tyndareus, not only because I have heard the tale how -Helen dwelt with Proteus, but also especially because it is called by -the name of the "foreign Aphrodite," for the other temples of -Aphrodite which there are have none of them the addition of the word -"foreign" to the name. 113. And the priests told me, when I inquired, -that the things concerning Helen happened thus:--Alexander having -carried off Helen was sailing away from Sparta to his own land, and -when he had come to the Egean Sea contrary winds drove him from his -course to the Sea of Egypt; and after that, since the blasts did not -cease to blow, he came to Egypt itself, and in Egypt to that which is -now named the Canobic mouth of the Nile and to Taricheiai. Now there -was upon the shore, as still there is now, a temple of Heracles, in -which if any man's slave take refuge and have the sacred marks set -upon him, giving himself over to the god, it is not lawful to lay -hands upon him; and this custom has continued still unchanged from the -beginning down to my own time. Accordingly the attendants of -Alexander, having heard of the custom which existed about the temple, -ran away from him, and sitting down as suppliants of the god, accused -Alexander, because they desired to do him hurt, telling the whole tale -how things were about Helen and about the wrong done to Menelaos; and -this accusation they made not only to the priests but also to the -warden of this river-mouth, whose name was Thonis. 114. Thonis then -having heard their tale sent forthwith a message to Proteus at -Memphis, which said as follows: "There hath come a stranger, a -Teucrian by race, who hath done in Hellas an unholy deed; for he hath -deceived the wife of his own host, and is come hither bringing with -him this woman herself and very much wealth, having been carried out -of his way by winds to thy land.[95] Shall we then allow him to sail -out unharmed, or shall we first take away from him that which he -brought with him?" In reply to this Proteus sent back a messenger who -said thus: "Seize this man, whosoever he may be, who has done impiety -to his own host, and bring him away into my presence, that I may know -what he will find to say." 115. Hearing this, Thonis seized Alexander -and detained his ships, and after that he brought the man himself up -to Memphis and with him Helen and the wealth he had, and also in -addition to them the suppliants. So when all had been conveyed up -thither, Proteus began to ask Alexander who he was and from whence he -was voyaging; and he both recounted to him his descent and told him -the name of his native land, and moreover related of his voyage, from -whence he was sailing. After this Proteus asked him whence he had -taken Helen; and when Alexander went astray in his account and did not -speak the truth, those who had become suppliants convicted him of -falsehood, relating in full the whole tale of the wrong done. At -length Proteus declared to them this sentence, saying, "Were it not -that I count it a matter of great moment not to slay any of those -strangers who being driven from their course by winds have come to my -land hitherto, I should have taken vengeance on thee on behalf of the -man of Hellas, seeing that thou, most base of men, having received -from him hospitality, didst work against him a most impious deed. For -thou didst go in to the wife of thine own host; and even this was not -enough for thee, but thou didst stir her up with desire and hast gone -away with her like a thief. Moreover not even this by itself was -enough for thee, but thou art come hither with plunder taken from the -house of thy host. Now therefore depart, seeing that I have counted it -of great moment not to be a slayer of strangers. This woman indeed and -the wealth which thou hast I will not allow thee to carry away, but I -shall keep them safe for the Hellene who was thy host, until he come -himself and desire to carry them off to his home; to thyself however -and thy fellow-voyagers I proclaim that ye depart from your anchoring -within three days and go from my land to some other; and if not, that -ye will be dealt with as enemies." - -116. This the priests said was the manner of Helen's coming to -Proteus; and I suppose that Homer also had heard this story, but since -it was not so suitable to the composition of his poem as the other -which he followed, he dismissed it finally,[96] making it clear at the -same time that he was acquainted with that story also: and according -to the manner in which he described[97] the wanderings of Alexander in -the Iliad (nor did he elsewhere retract that which he had said) it is -clear that when he brought Helen he was carried out of his course, -wandering to various lands, and that he came among other places to -Sidon in Phenicia. Of this the poet has made mention in the "prowess -of Diomede," and the verses run this:[98] - - "There she had robes many-coloured, the works of women of Sidon, - Those whom her son himself the god-like of form Alexander - Carried from Sidon, what time the broad sea-path he sailed over - Bringing back Helene home, of a noble father begotten." - -And in the Odyssey also he has made mention of it in these verses:[99] - - "Such had the daughter of Zeus, such drugs of exquisite cunning, - Good, which to her the wife of Thon, Polydamna, had given, - Dwelling in Egypt, the land where the bountiful meadow produces - Drugs more than all lands else, many good being mixed, many evil." - -And thus too Menelaos says to Telemachos:[100] - - "Still the gods stayed me in Egypt, to come back hither desiring, - Stayed me from voyaging home, since sacrifice was due I performed not." - -In these lines he makes it clear that he knew of the wandering of -Alexander to Egypt, for Syria borders upon Egypt and the Phenicians, -of whom is Sidon, dwell in Syria. 117. By these lines and by this -passage[101] it is also most clearly shown that the "Cyprian Epic" was -not written by Homer but by some other man: for in this it is said -that on the third day after leaving Sparta Alexander came to Ilion -bringing with him Helen, having had a "gently-blowing wind and a -smooth sea," whereas in the Iliad it says that he wandered from his -course when he brought her. - -118. Let us now leave Homer and the "Cyprian" Epic; but this I will -say, namely that I asked the priests whether it is but an idle tale -which the Hellenes tell of that which they say happened about Ilion; -and they answered me thus, saying that they had their knowledge by -inquiries from Menelaos himself. After the rape of Helen there came -indeed, they said, to the Teucrian land a large army of Hellenes to -help Menelaos; and when the army had come out of the ships to land and -had pitched its camp there, they sent messengers to Ilion, with whom -went also Menelaos himself; and when these entered within the wall -they demanded back Helen and the wealth which Alexander had stolen -from Menelaos and had taken away; and moreover they demanded -satisfaction for the wrongs done: and the Teucrians told the same tale -then and afterwards, both with oath and without oath, namely that in -deed and in truth they had not Helen nor the wealth for which demand -was made, but that both were in Egypt; and that they could not justly -be compelled to give satisfaction for that which Proteus the king of -Egypt had. The Hellenes however thought that they were being mocked by -them and besieged the city, until at last they took it; and when they -had taken the wall and did not find Helen, but heard the same tale as -before, then they believed the former tale and sent Menelaos himself -to Proteus. 119. And Menelaos having come to Egypt and having sailed -up to Memphis, told the truth of these matters, and not only found -great entertainment, but also received Helen unhurt, and all his own -wealth besides. Then however, after he had been thus dealt with, -Menelaos showed himself ungrateful to the Egyptians; for when he set -forth to sail away, contrary winds detained him, and as this condition -of things lasted long, he devised an impious deed; for he took two -children of natives and made sacrifice of them. After this, when it -was known that he had done so, he became abhorred, and being pursued -he escaped and got away in his ships to Libya; but whither he went -besides after this, the Egyptians were not able to tell. Of these -things they said that they found out part by inquiries, and the rest, -namely that which happened in their own land, they related from sure -and certain knowledge. - -120. Thus the priests of the Egyptians told me; and I myself also -agree with the story which was told of Helen, adding this -consideration, namely that if Helen had been in Ilion she would have -been given up to the Hellenes, whether Alexander consented or no; for -Priam assuredly was not so mad, nor yet the others of his house, that -they were desirous to run risk of ruin for themselves and their -children and their city, in order that Alexander might have Helen as -his wife: and even supposing that during the first part of the time -they had been so inclined, yet when many others of the Trojans besides -were losing their lives as often as they fought with the Hellenes, and -of the sons of Priam himself always two or three or even more were -slain when a battle took place (if one may trust at all to the Epic -poets),--when, I say, things were coming thus to pass, I consider that -even if Priam himself had had Helen as his wife, he would have given -her back to the Achaians, if at least by so doing he might be freed -from the evils which oppressed him. Nor even was the kingdom coming to -Alexander next, so that when Priam was old the government was in his -hands; but Hector, who was both older and more of a man than he, would -have received it after the death of Priam; and him it behoved not to -allow his brother to go on with his wrong-doing, considering that -great evils were coming to pass on his account both to himself -privately and in general to the other Trojans. In truth however they -lacked the power to give Helen back; and the Hellenes did not believe -them, though they spoke the truth; because, as I declare my opinion, -the divine power was purposing to cause them utterly to perish, and so -make it evident to men that for great wrongs great also are the -chastisements which come from the gods. And thus have I delivered my -opinion concerning these matters. - -121. After Proteus, they told me, Rhampsinitos received in succession -the kingdom, who left as a memorial of himself that gateway to the -temple of Hephaistos which is turned towards the West, and in front of -the gateway he set up two statues, in height five-and-twenty cubits, -of which the one which stands on the North side is called by the -Egyptians Summer and the one on the South side Winter; and to that one -which they call Summer they do reverence and make offerings, while to -the other which is called Winter they do the opposite of these things. -(a) This king, they said, got great wealth of silver, which none of -the kings born after him could surpass or even come near to; and -wishing to store his wealth in safety he caused to be built a chamber -of stone, one of the walls whereof was towards the outside of his -palace: and the builder of this, having a design against it, contrived -as follows, that is, he disposed one of the stones in such a manner -that it could be taken out easily from the wall either by two men or -even by one. So when the chamber was finished, the king stored his -money in it, and after some time the builder, being near the end of -his life, called to him his sons (for he had two) and to them he -related how he had contrived in building the treasury of the king, and -all in forethought for them, that they might have ample means of -living. And when he had clearly set forth to them everything -concerning the taking out of the stone, he gave them the measurements, -saying that if they paid heed to this matter they would be stewards of -the king's treasury. So he ended his life, and his sons made no long -delay in setting to work, but went to the palace by night, and having -found the stone in the wall of the chamber they dealt with it easily -and carried forth for themselves great quantity of the wealth within. -(b) And the king happening to open the chamber, he marvelled when he -saw the vessels falling short of the full amount, and he did not know -on whom he should lay the blame, since the seals were unbroken and the -chamber had been close shut; but when upon his opening the chamber a -second and a third time the money was each time seen to be diminished, -for the thieves did not slacken in their assaults upon it, he did as -follows:--having ordered traps to be made he set these round about the -vessels in which the money was; and when the thieves had come as at -former times and one of them had entered, then so soon as he came near -to one of the vessels he was straightway caught in the trap: and when -he perceived in what evil case he was, straightway calling his brother -he showed him what the matter was, and bade him enter as quickly as -possible and cut off his head, for fear lest being seen and known he -might bring about the destruction of his brother also. And to the -other it seemed that he spoke well, and he was persuaded and did so; -and fitting the stone into its place he departed home bearing with him -the head of his brother. (c) Now when it became day, the king entered -into the chamber and was very greatly amazed, seeing the body of the -thief held in the trap without his head, and the chamber unbroken, -with no way to come in or go out: and being at a loss he hung up the -dead body of the thief upon the wall and set guards there, with charge -if they saw any one weeping or bewailing himself to seize him and -bring him before the king. And when the dead body had been hung up, -the mother was greatly grieved, and speaking with the son who survived -she enjoined him, in whatever way he could, to contrive means by which -he might take down and bring home the body of his dead brother; and if -he should neglect to do this, she earnestly threatened that she would -go and give information to the king that he had the money. (d) So as -the mother dealt hardly with the surviving son, and he though saying -many things to her did not persuade her, he contrived for his purpose -a device as follows:--Providing himself with asses he filled some -skins with wine and laid them upon the asses, and after that he drove -them along: and when he came opposite to those who were guarding the -corpse hung up, he drew towards him two or three of the necks[102] of -the skins and loosened the cords with which they were tied. Then when -the wine was running out, he began to beat his head and cry out -loudly, as if he did not know to which of the asses he should first -turn; and when the guards saw the wine flowing out in streams, they -ran together to the road with drinking vessels in their hands and -collected the wine that was poured out, counting it so much gain; and -he abused them all violently, making as if he were angry, but when the -guards tried to appease him, after a time he feigned to be pacified -and to abate his anger, and at length he drove his asses out of the -road and began to set their loads right. Then more talk arose among -them, and one or two of them made jests at him and brought him to -laugh with them; and in the end he made them a present of one of the -skins in addition to what they had. Upon that they lay down there -without more ado, being minded to drink, and they took him into their -company and invited him to remain with them and join them in their -drinking: so he (as may be supposed) was persuaded and stayed. Then as -they in their drinking bade him welcome in a friendly manner, he made -a present to them also of another of the skins; and so at length -having drunk liberally the guards became completely intoxicated; and -being overcome by sleep they went to bed on the spot where they had -been drinking. He then, as it was now far on in the night, first took -down the body of his brother, and then in mockery shaved the right -cheeks of all the guards; and after that he put the dead body upon the -asses and drove them away home, having accomplished that which was -enjoined him by his mother. (e) Upon this the king, when it was -reported to him that the dead body of the thief had been stolen away, -displayed great anger; and desiring by all means that it should be -found out who it might be who devised these things, did this (so at -least they said, but I do not believe the account),--he caused his own -daughter to sit in the stews, and enjoined her to receive all equally, -and before having commerce with any one to compel him to tell her what -was the most cunning and what the most unholy deed which had been done -by him in all his life-time; and whosoever should relate that which -had happened about the thief, him she must seize and not let him go -out. Then as she was doing that which was enjoined by her father, the -thief, hearing for what purpose this was done and having a desire to -get the better of the king in resource, did thus:--from the body of -one lately dead he cut off the arm at the shoulder and went with it -under his mantle: and having gone in to the daughter of the king, and -being asked that which the others also were asked, he related that he -had done the most unholy deed when he cut off the head of his brother, -who had been caught in a trap in the king's treasure-chamber, and the -most cunning deed in that he made drunk the guards and took down the -dead body of his brother hanging up; and she when she heard it tried -to take hold of him, but the thief held out to her in the darkness the -arm of the corpse, which she grasped and held, thinking that she was -holding the arm of the man himself; but the thief left it in her hands -and departed, escaping through the door. (f) Now when this also was -reported to the king, he was at first amazed at the ready invention -and daring of the fellow, and then afterwards he sent round to all the -cities and made proclamation granting a free pardon to the thief, and -also promising a great reward if he would come into his presence. The -thief accordingly trusting to the proclamation came to the king, and -Rhampsinitos greatly marvelled at him, and gave him this daughter of -his to wife, counting him to be the most knowing of all men; for as -the Egyptians were distinguished from all other men, so was he from -the other Egyptians. - -122. After these things they said this king went down alive to that -place which by the Hellenes is called Hades, and there played at dice -with Demeter, and in some throws he overcame her and in others he was -overcome by her; and he came back again having as a gift from her a -handkerchief of gold: and they told me that because of the going down -of Rhampsinitos the Egyptians after he came back celebrated a feast, -which I know of my own knowledge also that they still observe even to -my time; but whether it is for this cause that they keep the feast or -for some other, I am not able to say. However, the priests weave a -robe completely on the very day of the feast, and forthwith they bind -up the eyes of one of them with a fillet, and having led him with the -robe to the way by which one goes to the temple of Demeter, they -depart back again themselves. This priest, they say, with his eyes -bound up is led by two wolves to the temple of Demeter, which is -distant from the city twenty furlongs, and then afterwards the wolves -lead him back again from the temple to the same spot. 123. Now as to -the tales told by the Egyptians, any man may accept them to whom such -things appear credible; as for me, it is to be understood throughout -the whole of the history[103] that I write by hearsay that which is -reported by the people in each place. The Egyptians say that Demeter -and Dionysos are rulers of the world below; and the Egyptians are also -the first who reported the doctrine that the soul of man is immortal, -and that when the body dies, the soul enters into another creature -which chances then to be coming to the birth, and when it has gone the -round of all the creatures of land and sea and of the air, it enters -again into a human body as it comes to the birth; and that it makes -this round in a period of three thousand years. This doctrine certain -Hellenes adopted, some earlier and some later, as if it were of their -own invention, and of these men I know the names but I abstain from -recording them. - -124. Down to the time when Rhampsinitos was king, they told me there -was in Egypt nothing but orderly rule, and Egypt prospered greatly; -but after him Cheops became king over them and brought them[104] to -every kind of evil: for he shut up all the temples, and having first -kept them from sacrificing there, he then bade all the Egyptians work -for him. So some were appointed to draw stones from the stone-quarries -in the Arabian mountains to the Nile, and others he ordered to receive -the stones after they had been carried over the river in boats, and to -draw them to those which are called the Libyan mountains; and they -worked by a hundred thousand men at a time, for each three months -continually. Of this oppression there passed ten years while the -causeway was made by which they drew the stones, which causeway they -built, and it is a work not much less, as it appears to me, than the -pyramid; for the length of it is five furlongs[105] and the breadth -ten fathoms and the height, where it is highest, eight fathoms, and it -is made of stone smoothed and with figures carved upon it. For this, -they said, the ten years were spent, and for the underground chambers -on the hill upon which the pyramids stand, which he caused to be made -as sepulchral chambers for himself in an island, having conducted -thither a channel from the Nile. For the making of the pyramid itself -there passed a period of twenty years; and the pyramid is square, each -side measuring eight hundred feet, and the height of it is the same. -It is built of stone smoothed and fitted together in the most perfect -manner, not one of the stones being less than thirty feet in length. -125. This pyramid was made after the manner of steps, which some call -"rows"[106] and others "bases":[107] and when they had first made it -thus, they raised the remaining stones with machines made of short -pieces of timber, raising them first from the ground to the first -stage of the steps, and when the stone got up to this it was placed -upon another machine standing on the first stage, and so from this it -was drawn to the second upon another machine; for as many as were the -courses of the steps, so many machines there were also, or perhaps -they transferred one and the same machine, made so as easily to be -carried, to each stage successively, in order that they might take up -the stones; for let it be told in both ways, according as it is -reported. However that may be, the highest parts of it were finished -first, and afterwards they proceeded to finish that which came next to -them, and lastly they finished the parts of it near the ground and the -lowest ranges. On the pyramid it is declared in Egyptian writing how -much was spent on radishes and onions and leeks for the workmen, and -if I rightly remember that which the interpreter said in reading to me -this inscription, a sum of one thousand six hundred talents of silver -was spent; and if this is so, how much besides is likely to have been -expended upon the iron with which they worked, and upon bread and -clothing for the workmen, seeing that they were building the works for -the time which has been mentioned and were occupied for no small time -besides, as I suppose, in the cutting and bringing of the stones and -in working at the excavation under the ground? 126. Cheops moreover -came, they said, to such a pitch of wickedness, that being in want of -money he caused his own daughter to sit in the stews, and ordered her -to obtain from those who came a certain amount of money (how much it -was they did not tell me); but she not only obtained the sum appointed -by her father, but also she formed a design for herself privately to -leave behind her a memorial, and she requested each man who came in to -her to give her one stone upon her building: and of these stones, they -told me, the pyramid was built which stands in front of the great -pyramid in the middle of the three,[108] each side being one hundred -and fifty feet in length. - -127. This Cheops, the Egyptians said, reigned fifty years; and after -he was dead his brother Chephren succeeded to the kingdom. This king -followed the same manner as the other, both in all the rest and also -in that he made a pyramid, not indeed attaining to the measurements of -that which was built by the former (this I know, having myself also -measured it), and moreover[109] there are no underground chambers -beneath nor does a channel come from the Nile flowing to this one as -to the other, in which the water coming through a conduit built for it -flows round an island within, where they say that Cheops himself is -laid: but for a basement he built the first course of Ethiopian stone -of divers colours; and this pyramid he made forty feet lower than the -other as regards size,[110] building it close to the great pyramid. -These stand both upon the same hill, which is about a hundred feet -high. And Chephren they said reigned fifty and six years. 128. Here -then they reckon one hundred and six years, during which they say that -there was nothing but evil for the Egyptians, and the temples were -kept closed and not opened during all that time. These kings the -Egyptians by reason of their hatred of them are not very willing to -name; nay, they even call the pyramids after the name of Philitis[111] -the shepherd, who at that time pastured flocks in those regions. 129. -After him, they said, Mykerinos became king over Egypt, who was the -son of Cheops; and to him his father's deeds were displeasing, and he -both opened the temples and gave liberty to the people, who were -ground down to the last extremity of evil, to return to their own -business and to their sacrifices;: also he gave decisions of their -causes juster than those of all the other kings besides. In regard to -this then they commend this king more than all the other kings who had -arisen in Egypt before him; for he not only gave good decisions, but -also when a man complained of the decision, he gave him recompense -from his own goods and thus satisfied his desire. But while Mykerinos -was acting mercifully to his subjects and practising this conduct -which has been said, calamities befell him, of which the first was -this, namely that his daughter died, the only child whom he had in his -house: and being above measure grieved by that which had befallen him, -and desiring to bury his daughter in a manner more remarkable than -others, he made a cow of wood, which he covered over with gold, and -then within it he buried this daughter who, as I said, had died. 130. -This cow was not covered up in the ground, but it might be seen even -down to my own time in the city of Saïs, placed within the royal -palace in a chamber which was greatly adorned; and they offer incense -of all kinds before it every day, and each night a lamp burns beside -it all through the night. Near this cow in another chamber stand -images of the concubines of Mykerinos, as the priests at Saïs told me; -for there are in fact colossal wooden statues, in number about twenty, -made with naked bodies; but who they are I am not able to say, except -only that which is reported. 131. Some however tell about this cow and -the colossal statues the following tale, namely that Mykerinos was -enamoured of his own daughter and afterwards ravished her; and upon -this they say that the girl strangled herself for grief, and he buried -her in this cow; and her mother cut off the hands of the maids who had -betrayed the daughter to her father; wherefore now the images of them -have suffered that which the maids suffered in their life. In thus -saying they speak idly, as it seems to me, especially in what they say -about the hands of the statues; for as to this, even we ourselves saw -that their hands had dropped off from lapse of time, and they were to -be seen still lying at their feet even down to my time. 132. The cow -is covered up with a crimson robe, except only the head and the neck, -which are seen, overlaid with gold very thickly; and between the horns -there is the disc of the sun figured in gold. The cow is not standing -up but kneeling, and in size it is equal to a large living cow. Every -year it is carried forth from the chamber, at those times, I say, the -Egyptians beat themselves for that god whom I will not name upon -occasion of such a matter; at these times, I say, they also carry -forth the cow to the light of day, for they say that she asked of her -father Mykerinos, when she was dying, that she might look upon the sun -once in the year. - -133. After the misfortune of his daughter it happened, they said, -secondly to this king as follows:--An oracle came to him from the city -of Buto, saying that he was destined to live but six years more, in -the seventh year to end his life: and he being indignant at it sent to -the Oracle a reproach against the god,[112] making complaint in reply -that whereas his father and uncle, who had shut up the temples and had -not only not remembered the gods, but also had been destroyers of men, -had lived for a long time, he himself, who practised piety, was -destined to end his life so soon: and from the Oracle there came a -second message, which said that it was for this very cause that he was -bringing his life to a swift close;[113] for he had not done that -which it was appointed for him to do, since it was destined that Egypt -should suffer evils for a hundred and fifty years, and the two kings -who had risen before him had perceived this, but he had not. Mykerinos -having heard this, and considering that this sentence had been passed -upon him beyond recall, procured many lamps, and whenever night came -on he lighted these and began to drink and take his pleasure, ceasing -neither by day nor by night; and he went about to the fen-country and -to the woods and wherever he heard there were the most suitable places -for enjoyment. This he devised (having a mind to prove that the Oracle -spoke falsely) in order that he might have twelve years of life -instead of six, the nights being turned into days. - -134. This king also left behind him a pyramid, much smaller than that -of his father, of a square shape and measuring on each side three -hundred feet lacking twenty, built moreover of Ethiopian stone up to -half the height. This pyramid some of the Hellenes say was built by -the courtesan Rhodopis, not therein speaking rightly: and besides this -it is evident to me that they who speak thus do not even know who -Rhodopis was, for otherwise they would not have attributed to her the -building of a pyramid like this, on which have been spent (so to -speak) innumerable thousands of talents: moreover they do not know -that Rhodopis flourished in the reign of Amasis, and not in this -king's reign; for Rhodopis lived very many years later than the kings -who left behind the pyramids. By descent she was of Thrace, and she -was a slave of Iadmon the son of Hephaistopolis a Samian, and a -fellow-slave of Esop the maker of fables; for he too was once the -slave of Iadmon, as was proved especially in this fact, namely that -when the people of Delphi repeatedly made proclamation in accordance -with an oracle, to find some one who would take up[114] the blood- -money for the death of Esop, no one else appeared, but at length the -grandson of Iadmon, called Iadmon also, took it up; and thus it is -shown that Esop too was the slave of Iadmon. 135. As for Rhodopis, she -came to Egypt brought by Xanthes the Samian, and having come thither -to exercise her calling she was redeemed from slavery for a great sum -by a man of Mytilene, Charaxos son of Scamandronymos and brother of -Sappho the lyric poet. Thus was Rhodopis set free, and she remained in -Egypt and by her beauty won so much liking that she made great gain of -money for one like Rhodopis,[115] though not enough to suffice for the -cost of such a pyramid as this. In truth there is no need to ascribe -to her very great riches, considering that the tithe of her wealth may -still be seen even to this time by any one who desires it: for -Rhodopis wished to leave behind her a memorial of herself in Hellas, -namely to cause a thing to be made such as happens not to have been -thought of or dedicated in a temple by any besides, and to dedicate -this at Delphi as a memorial of herself. Accordingly with the tithe of -her wealth she caused to be made spits of iron of size large enough to -pierce a whole ox, and many in number, going as far therein as her -tithe allowed her, and she sent them to Delphi: these are even at the -present time lying there, heaped all together behind the altar which -the Chians dedicated, and just opposite to the cell of the -temple.[116] Now at Naucratis, as it happens, the courtesans are -rather apt to win credit;[117] for this woman first, about whom the -story to which I refer is told, became so famous that all the Hellenes -without exception come to know the name of Rhodopis, and then after -her one whose name was Archidiche became a subject of song over all -Hellas, though she was less talked of than the other. As for Charaxos, -when after redeeming Rhodopis he returned back to Mytilene, Sappho in -an ode violently abused him.[118] Of Rhodopis then I shall say no -more. - -136. After Mykerinos the priests said Asychis became king of Egypt, -and he made for Hephaistos the temple gateway[119] which is towards -the sunrising, by far the most beautiful and the largest of the -gateways; for while they all have figures carved upon them and -innumerable ornaments of building[120] besides, this has them very -much more than the rest. In this king's reign they told me that, as -the circulation of money was very slow, a law was made for the -Egyptians that a man might have that money lent to him which he -needed, by offering as security the dead body of his father; and there -was added moreover to this law another, namely that he who lent the -money should have a claim also to the whole sepulchral chamber -belonging to him who received it, and that the man who offered that -security should be subject to this penalty, if he refused to pay back -the debt, namely that neither the man himself should be allowed to -have burial when he died, either in that family burial-place or in any -other, nor should he be allowed to bury any one of his kinsmen whom he -lost by death. This king desiring to surpass the kings of Egypt who -had arisen before him left as a memorial of himself a pyramid which he -made of bricks, and on it there is an inscription carved in stone and -saying thus: "Despise not me in comparison with the pyramids of stone, -seeing that I excel them as much as Zeus excels the other gods; for -with a pole they struck into the lake, and whatever of the mud -attached itself to the pole, this they gathered up and made bricks, -and in such manner they finished me." - -Such were the deeds which this king performed; 137, and after him -reigned a blind man of the city of Anysis, whose name was Anysis. In -his reign the Ethiopians and Sabacos the king of the Ethiopians -marched upon Egypt with a great host of men; so this blind man -departed, flying to the fen-country, and the Ethiopian was king over -Egypt for fifty years, during which he performed deeds as follows:-- -whenever any man of the Egyptians committed any transgression, he -would never put him to death, but he gave sentence upon each man -according to the greatness of the wrong-doing, appointing them work at -throwing up an embankment before that city from whence each man came -of those who committed wrong. Thus the cities were made higher still -than before; for they were embanked first by those who dug the -channels in the reign of Sesostris, and then secondly in the reign of -the Ethiopian, and thus they were made very high: and while other -cities in Egypt also stood[121] high, I think in the town at Bubastis -especially the earth was piled up. In this city there is a temple very -well worthy of mention, for though there are other temples which are -larger and built with more cost, none more than this is a pleasure to -the eyes. Now Bubastis in the Hellenic tongue is Artemis, 138, and her -temple is ordered thus:--Except the entrance it is completely -surrounded by water; for channels come in from the Nile, not joining -one another, but each extending as far as the entrance of the temple, -one flowing round on the one side and the other on the other side, -each a hundred feet broad and shaded over with trees; and the gateway -has a height of ten fathoms, and it is adorned with figures six cubits -high, very noteworthy. This temple is in the middle of the city and is -looked down upon from all sides as one goes round, for since the city -has been banked up to a height, while the temple has not been moved -from the place where it was at the first built, it is possible to look -down into it: and round it runs a stone wall with figures carved upon -it, while within it there is a grove of very large trees planted round -a large temple-house, within which is the image of the goddess: and -the breadth and length of the temple is a furlong every way. Opposite -the entrance there is a road paved with stone for about three -furlongs, which leads through the market-place towards the East, with -a breadth of about four hundred feet; and on this side and on that -grow trees of height reaching to heaven: and the road leads to the -temple of Hermes. This temple then is thus ordered. - -139. The final deliverance from the Ethiopian came about (they said) -as follows:--he fled away because he had seen in his sleep a vision, -in which it seemed to him that a man came and stood by him and -counselled him to gather together all the priests of Egypt and cut -them asunder in the midst. Having seen this dream, he said that it -seemed to him that the gods were foreshowing him this to furnish an -occasion against him,[122] in order that he might do an impious deed -with respect to religion, and so receive some evil either from the -gods or from men: he would not however do so, but in truth (he said) -the time had expired, during which it had been prophesied to him that -he should rule Egypt before he departed thence. For when he was in -Ethiopia the Oracles which the Ethiopians consult had told him that it -was fated for him to rule Egypt fifty years: since then this time was -now expiring, and the vision of the dream also disturbed him, Sabacos -departed out of Egypt of his own free will. - -140. Then when the Ethiopian had gone away out of Egypt, the blind man -came back from the fen-country and began to rule again, having lived -there during fifty years upon an island which he had made by heaping -up ashes and earth: for whenever any of the Egyptians visited him -bringing food, according as it had been appointed to them severally to -do without the knowledge of the Ethiopian, he bade them bring also -some ashes for their gift.[123] This island none was able to find -before Amyrtaios; that is, for more than seven hundred years[124] the -kings who arose before Amyrtaios were not able to find it. Now the -name of this island is Elbo, and its size is ten furlongs each way. - -141. After him there came to the throne the priest of Hephaistos, -whose name was Sethos. This man, they said, neglected and held in no -regard the warrior class of the Egyptians, considering that he would -have no need of them; and besides other slights which he put upon -them, he also took from them the yokes of corn-land[125] which had -been given to them as a special gift in the reigns of the former -kings, twelve yokes to each man. After this, Sanacharib king of the -Arabians and of the Assyrians marched a great host against Egypt. Then -the warriors of the Egyptians refused to come to the rescue, and the -priest, being driven into a strait, entered into the sanctuary of the -temple[126] and bewailed to the image of the god the danger which was -impending over him; and as he was thus lamenting, sleep came upon him, -and it seemed to him in his vision that the god came and stood by him -and encouraged him, saying that he should suffer no evil if he went -forth to meet the army of the Arabians; for he himself would send him -helpers. Trusting in these things seen in sleep, he took with him, -they said, those of the Egyptians who were willing to follow him, and -encamped in Pelusion, for by this way the invasion came: and not one -of the warrior class followed him, but shop-keepers and artisans and -men of the market. Then after they came, there swarmed by night upon -their enemies mice of the fields, and ate up their quivers and their -bows, and moreover the handles of their shields, so that on the next -day they fled, and being without defence of arms great numbers fell. -And at the present time this king stands in the temple of Hephaistos -in stone, holding upon his hand a mouse, and by letters inscribed he -says these words: "Let him who looks upon me learn to fear the gods." - -142. So far in the story the Egyptians and the priests were they who -made the report, declaring that from the first king down to this -priest of Hephaistos who reigned last, there had been three hundred -and forty-one generations of men, and that in them there had been the -same number of chief-priests and of kings: but three hundred -generations of men are equal to ten thousand years, for a hundred -years is three generations of men; and in the one-and-forty -generations which remain, those I mean which were added to the three -hundred, there are one thousand three hundred and forty years. Thus in -the period of eleven thousand three hundred and forty years they said -that there had arisen no god in human form; nor even before that time -or afterwards among the remaining kings who arose in Egypt, did they -report that anything of that kind had come to pass. In this time they -said that the sun had moved four times from his accustomed place of -rising, and where he now sets he had thence twice had his rising, and -in the place from whence he now rises he had twice had his -setting;[127] and in the meantime nothing in Egypt had been changed -from its usual state, neither that which comes from the earth nor that -which comes to them from the river nor that which concerns diseases or -deaths. 143. And formerly when Hecataios the historian was in Thebes, -and had traced his descent and connected his family with a god in the -sixteenth generation before, the priests of Zeus did for him much the -same as they did for me (though I had not traced my descent). They led -me into the sanctuary of the temple, which is of great size, and they -counted up the number, showing colossal wooden statues in number the -same as they said; for each chief-priest there sets up in his lifetime -an image of himself: accordingly the priests, counting and showing me -these, declared to me that each one of them was a son succeeding his -own father, and they went up through the series of images from the -image of the one who had died last, until they had declared this of -the whole number. And when Hecataios had traced his descent and -connected his family with a god in the sixteenth generation, they -traced a descent in opposition to this, besides their numbering, not -accepting it from him that a man had been born from a god; and they -traced their counter-descent thus, saying that each one of the statues -had been /piromis/ son of /piromis/, until they had declared this of -the whole three hundred and forty-five statues, each one being -surnamed /piromis/; and neither with a god nor a hero did they connect -their descent. Now /piromis/ means in the tongue of Hellas "honourable -and good man." 144. From their declaration then it followed, that they -of whom the images were had been of form like this, and far removed -from being gods: but in the time before these men they said that gods -were the rulers in Egypt, not mingling[128] with men, and that of -these always one had power at a time; and the last of them who was -king over Egypt was Oros the son of Osiris, whom the Hellenes call -Apollo: he was king over Egypt last, having deposed Typhon. Now Osiris -in the tongue of Hellas is Dionysos. - -145. Among the Hellenes Heracles and Dionysos and Pan are accounted -the latest-born of the gods; but with the Egyptians Pan is a very -ancient god, and he is one of those which are called the eight gods, -while Heracles is of the second rank, who are called the twelve gods, -and Dionysos is of the third rank, namely of those who were born of -the twelve gods. Now as to Heracles I have shown already how many -years old he is according to the Egyptians themselves, reckoning down -to the reign of Amasis, and Pan is said to have existed for yet more -years than these, and Dionysos for the smallest number of years as -compared with the others; and even for this last they reckon down to -the reign of Amasis fifteen thousand years. This the Egyptians say -that they know for a certainty, since they always kept a reckoning and -wrote down the years as they came. Now the Dionysos who is said to -have been born of Semele the daughter of Cadmos, was born about -sixteen hundred years before my time, and Heracles who was the son of -Alcmene, about nine hundred years, and that Pan who was born of -Penelope, for of her and of Hermes Pan is said by the Hellenes to have -been born, came into being later than the wars of Troy, about eight -hundred years before my time. 146. Of these two accounts every man may -adopt that one which he shall find the more credible when he hears it. -I however, for my part, have already declared my opinion about -them.[129] For if these also, like Heracles the son of Amphitryon, had -appeared before all men's eyes and had lived their lives to old age in -Hellas, I mean Dionysos the son of Semele and Pan the son of Penelope, -then one would have said that these also[130] had been born mere men, -having the names of those gods who had come into being long before: -but as it is, with regard to Dionysos the Hellenes say that as soon as -he was born Zeus sewed him up in his thigh and carried him to Nysa, -which is above Egypt in the land of Ethiopia; and as to Pan, they -cannot say whither he went after he was born. Hence it has become -clear to me that the Hellenes learnt the names of these gods later -than those of the other gods, and trace their descent as if their -birth occurred at the time when they first learnt their names. - -Thus far then the history is told by the Egyptians themselves; 147, -but I will now recount that which other nations also tell, and the -Egyptians in agreement with the others, of that which happened in this -land: and there will be added to this also something of that which I -have myself seen. - -Being set free after the reign of the priest of Hephaistos, the -Egyptians, since they could not live any time without a king, set up -over them twelve kings, having divided all Egypt into twelve parts. -These made intermarriages with one another and reigned, making -agreement that they would not put down one another by force, nor seek -to get an advantage over one another, but would live in perfect -friendship: and the reason why they made these agreements, guarding -them very strongly from violation, was this, namely that an oracle had -been given to them at first when they began to exercise their rule, -that he of them who should pour a libation with a bronze cup in the -temple of Hephaistos, should be king of all Egypt (for they used to -assemble together in all the temples). 148. Moreover they resolved to -join all together and leave a memorial of themselves; and having so -resolved they caused to be made a labyrinth, situated a little above -the lake of Moiris and nearly opposite to that which is called the -City of Crocodiles. This I saw myself, and I found it greater than -words can say. For if one should put together and reckon up all the -buildings and all the great works produced by the Hellenes, they would -prove to be inferior in labour and expense to this labyrinth, though -it is true that both the temple at Ephesos and that at Samos are works -worthy of note. The pyramids also were greater than words can say, and -each one of them is equal to many works of the Hellenes, great as they -may be; but the labyrinth surpasses even the pyramids. It has twelve -courts covered in, with gates facing one another, six upon the North -side and six upon the South, joining on one to another, and the same -wall surrounds them all outside; and there are in it two kinds of -chambers, the one kind below the ground and the other above upon -these, three thousand in number, of each kind fifteen hundred. The -upper set of chambers we ourselves saw, going through them, and we -tell of them having looked upon them with our own eyes; but the -chambers under ground we heard about only; for the Egyptians who had -charge of them were not willing on any account to show them, saying -that here were the sepulchres of the kings who had first built this -labyrinth and of the sacred crocodiles. Accordingly we speak of the -chambers below by what we received from hearsay, while those above we -saw ourselves and found them to be works of more than human greatness. -For the passages through the chambers, and the goings this way and -that way through the courts, which were admirably adorned, afforded -endless matter for marvel, as we went through from a court to the -chambers beyond it, and from the chambers to colonnades, and from the -colonnades to other rooms, and then from the chambers again to other -courts. Over the whole of these is a roof made of stone like the -walls; and the walls are covered with figures carved upon them, each -court being surrounded with pillars of white stone fitted together -most perfectly; and at the end of the labyrinth, by the corner of it, -there is a pyramid of forty fathoms, upon which large figures are -carved, and to this there is a way made under ground. - -149. Such is this labyrinth; but a cause for marvel even greater than -this is afforded by the lake, which is called the lake of Moiris, -along the side of which this labyrinth is built. The measure of its -circuit is three thousand six hundred furlongs[131] (being sixty -/schoines/), and this is the same number of furlongs as the extent of -Egypt itself along the sea. The lake lies extended lengthwise from -North to South, and in depth where it is deepest it is fifty fathoms. -That this lake is artificial and formed by digging is self-evident, -for about in the middle of the lake stand two pyramids, each rising -above the water to a height of fifty fathoms, the part which is built -below the water being of just the same height; and upon each is placed -a colossal statue of stone sitting upon a chair. Thus the pyramids are -a hundred fathoms high; and these hundred fathoms are equal to a -furlong of six hundred feet, the fathom being measured as six feet or -four cubits, the feet being four palms each, and the cubits six. The -water in the lake does not come from the place where it is, for the -country there is very deficient in water, but it has been brought -thither from the Nile by a canal: and for six months the water flows -into the lake, and for six months out into the Nile again; and -whenever it flows out, then for the six months it brings into the -royal treasury a talent of silver a day from the fish which are -caught, and twenty pounds[132] when the water comes in. 150. The -natives of the place moreover said that this lake had an outlet under -ground to the Syrtis which is in Libya, turning towards the interior -of the continent upon the Western side and running along by the -mountain which is above Memphis. Now since I did not see anywhere -existing the earth dug out of this excavation (for that was a matter -which drew my attention), I asked those who dwelt nearest to the lake -where the earth was which had been dug out. These told me to what -place it had been carried away; and I readily believed them, for I -knew by report that a similar thing had been done at Nineveh, the city -of the Assyrians. There certain thieves formed a design once to carry -away the wealth of Sardanapallos son of Ninos, the king, which wealth -was very great and was kept in treasure-houses under the earth. -Accordingly they began from their own dwelling, and making estimate of -their direction they dug under ground towards the king's palace; and -the earth which was brought out of the excavation they used to carry -away, when night came on, to the river Tigris which flows by the city -of Nineveh, until at last they accomplished that which they desired. -Similarly, as I heard, the digging of the lake in Egypt was effected, -except that it was done not by night but during the day; for as they -dug the Egyptians carried to the Nile the earth which was dug out; and -the river, when it received it, would naturally bear it away and -disperse it. Thus is this lake said to have been dug out. - -151. Now the twelve kings continued to rule justly, but in course of -time it happened thus:--After sacrifice in the temple of Hephaistos -they were about to make libation on the last day of the feast, and the -chief-priest, in bringing out for them the golden cups with which they -had been wont to pour libations, missed his reckoning and brought -eleven only for the twelve kings. Then that one of them who was -standing last in order, namely Psammetichos, since he had no cup took -off from his head his helmet, which was of bronze, and having held it -out to receive the wine he proceeded to make libation: likewise all -the other kings were wont to wear helmets and they happened to have -them then. Now Psammetichos held out his helmet with no treacherous -meaning; but they taking note of that which had been done by -Psammetichos and of the oracle, namely how it had been declared to -them that whosoever of them should make libation with a bronze cup -should be sole king of Egypt, recollecting, I say, the saying of the -Oracle, they did not indeed deem it right to slay Psammetichos, since -they found by examination that he had not done it with any -forethought, but they determined to strip him of almost all his power -and to drive him away into the fen-country, and that from the fen- -country he should not hold any dealings with the rest of Egypt. 152. -This Psammetichos had formerly been a fugitive from the Ethiopian -Sabacos who had killed his father Necos, from him, I say, he had then -been a fugitive in Syria; and when the Ethiopian had departed in -consequence of the vision of the dream, the Egyptians who were of the -district of Saïs brought him back to his own country. Then afterwards, -when he was king, it was his fate to be a fugitive a second time on -account of the helmet, being driven by the eleven kings into the fen- -country. So then holding that he had been grievously wronged by them, -he thought how he might take vengeance on those who had driven him -out: and when he had sent to the Oracle of Leto in the city of Buto, -where the Egyptians have their most truthful Oracle, there was given -to him the reply that vengeance would come when men of bronze appeared -from the sea. And he was strongly disposed not to believe that bronze -men would come to help him; but after no long time had passed, certain -Ionians and Carians who had sailed forth for plunder were compelled to -come to shore in Egypt, and they having landed and being clad in -bronze armour, one of the Egyptians, not having before seen men clad -in bronze armour, came to the fen-land and brought a report to -Psammetichos that bronze men had come from the sea and were plundering -the plain. So he, perceiving that the saying of the Oracle was coming -to pass, dealt in a friendly manner with the Ionians and Carians, and -with large promises he persuaded them to take his part. Then when he -had persuaded them, with the help of those Egyptians who favoured his -cause and of these foreign mercenaries he overthrew the kings. 153. -Having thus got power over all Egypt, Psammetichos made for Hephaistos -that gateway of the temple at Memphis which is turned towards the -South Wind; and he built a court for Apis, in which Apis is kept when -he appears, opposite to the gateway of the temple, surrounded all with -pillars and covered with figures; and instead of columns there stand -to support the roof of the court colossal statues twelve cubits high. -Now Apis is in the tongue of the Hellenes Epaphos. 154. To the Ionians -and to the Carians who had helped him Psammetichos granted portions of -land to dwell in, opposite to one another with the river Nile between, -and these were called "Encampments":[133] these portions of land he -gave them, and he paid them besides all that he had promised: moreover -he placed with them Egyptian boys to have them taught the Hellenic -tongue; and from these, who learnt the language thoroughly, are -descended the present class of interpreters in Egypt. Now the Ionians -and Carians occupied these portions of land for a long time, and they -are towards the sea a little below the city of Bubastis, on that which -is called the Pelusian mouth of the Nile. These men king Amasis -afterwards removed from thence and established them at Memphis, making -them into a guard for himself against the Egyptians: and they being -settled in Egypt, we who are Hellenes know by intercourse with them -the certainty of all that which happened in Egypt beginning from king -Psammetichos and afterwards; for these were the first men of foreign -tongue who settled in Egypt: and in the land from which they were -removed there still remained down to my time the sheds where their -ships were drawn up and the ruins of their houses. - -Thus then Psammetichos obtained Egypt: 155, and of the Oracle which is -in Egypt I have made mention often before this, and now I will give an -account of it, seeing that it is worthy to be described. This Oracle -which is in Egypt is sacred to Leto, and it is established in a great -city near that mouth of the Nile which is called Sebennytic, as one -sails up the river from the sea; and the name of this city where the -Oracle is found is Buto, as I have said before in mentioning it. In -this Buto there is a temple of Apollo and Artemis; and the temple- -house[134] of Leto, in which the Oracle is, is both great in itself -and has a gateway of the height of ten fathoms: but that which caused -me most to marvel of the things to be seen there, I will now tell. -There is in this sacred enclosure a house[134] of Leto made of one -single stone as regards both height and length, and of which all the -walls are in these two directions equal, each being forty cubits; and -for the covering in of the roof there lies another stone upon the top, -the cornice measuring four cubits.[135] 156. This house[134] then of -all the things that were to be seen by me in that temple is the most -marvellous, and among those which come next is the island called -Chemmis. This is situated in a deep and broad lake by the side of the -temple at Buto, and it is said by the Egyptians that this island is a -floating island. I myself did not see it either floating about or -moved from its place, and I feel surprise at hearing of it, wondering -if it be indeed a floating island. In this island of which I speak -there is a great temple-house[134] of Apollo, and three several altars -are set up within, and there are planted in the island many palm-trees -and other trees, both bearing fruit and not bearing fruit. And the -Egyptians, when they say that it is floating, add this story, namely -that in this island, which formerly was not floating, Leto, being one -of the eight gods who came into existence first, and dwelling in the -city of Buto where she has this Oracle, received Apollo from Isis as a -charge and preserved him, concealing him in the island which is said -now to be a floating island, at that time when Typhon came after him -seeking everywhere and desiring to find the son of Osiris. Now they -say that Apollo and Artemis are children of Dionysos and of Isis, and -that Leto became their nurse and preserver; and in the Egyptian tongue -Apollo is Oros, Demeter is Isis, and Artemis is Bubastis. From this -story and from no other Æschylus the son of Euphorion took[136] this -which I shall say, wherein he differs from all the preceding poets; he -represented namely that Artemis was the daughter of Demeter. For this -reason then, they say, it became a floating island. - -Such is the story which they tell; 157, but as for Psammetichos, he -was king over Egypt for four-and-fifty years, of which for thirty -years save one he was sitting before Azotos, a great city of Syria, -besieging it, until at last he took it: and this Azotos of all cities -about which we have knowledge held out for the longest time under a -siege. - -158. The son of Psammetichos was Necos, and he became king of Egypt. -This man was the first who attempted the channel leading to the -Erythraian Sea, which Dareios the Persian afterwards completed: the -length of this is a voyage of four days, and in breadth it was so dug -that two triremes could go side by side driven by oars; and the water -is brought into it from the Nile. The channel is conducted a little -above the city of Bubastis by Patumos the Arabian city, and runs into -the Erythraian Sea: and it is dug first along those parts of the plain -of Egypt which lie towards Arabia, just above which run the mountains -which extend opposite Memphis, where are the stone-quarries,--along -the base of these mountains the channel is conducted from West to East -for a great way; and after that it is directed towards a break in the -hills and tends from these mountains towards the noon-day and the -South Wind to the Arabian gulf. Now in the place where the journey is -least and shortest from the Northern to the Southern Sea (which is -also called Erythraian), that is from Mount Casion, which is the -boundary between Egypt and Syria, the distance is exactly[137] a -thousand furlongs to the Arabian gulf; but the channel is much longer, -since it is more winding; and in the reign of Necos there perished -while digging it twelve myriads[137a] of the Egyptians. Now Necos -ceased in the midst of his digging, because the utterance of an Oracle -impeded him, which was to the effect that he was working for the -Barbarian: and the Egyptians call all men Barbarians who do not agree -with them in speech. 159. Thus having ceased from the work of the -channel, Necos betook himself to waging wars, and triremes were built -by him, some for the Northern Sea and others in the Arabian gulf for -the Erythraian Sea; and of these the sheds are still to be seen. These -ships he used when he needed them; and also on land Necos engaged -battle at Magdolos with the Syrians, and conquered them; and after -this he took Cadytis, which is a great city of Syria: and the dress -which he wore when he made these conquests he dedicated to Apollo, -sending it to Branchidai of the Milesians. After this, having reigned -in all sixteen years, he brought his life to an end, and handed on the -kingdom to Psammis his son. - -160. While this Psammis was king of Egypt, there came to him men sent -by the Eleians, who boasted that they ordered the contest at Olympia -in the most just and honourable manner possible and thought that not -even the Egyptians, the wisest of men, could find out anything -besides, to be added to their rules. Now when the Eleians came to -Egypt and said that for which they had come, then this king called -together those of the Egyptians who were reputed the wisest, and when -the Egyptians had come together they heard the Eleians tell of all -that which it was their part to do in regard to the contest; and when -they had related everything, they said that they had come to learn in -addition anything which the Egyptians might be able to find out -besides, which was juster than this. They then having consulted -together asked the Eleians whether their own citizens took part in the -contest; and they said that it was permitted to any one who desired -it, both of their own people and of the other Hellenes equally, to -take part in the contest: upon which the Egyptians said that in so -ordering the games they had wholly missed the mark of justice; for it -could not be but that they would take part with the man of their own -State, if he was contending, and so act unfairly to the stranger: but -if they really desired, as they said, to order the games justly, and -if this was the cause for which they had come to Egypt, they advised -them to order the contest so as to be for strangers alone to contend -in, and that no Eleian should be permitted to contend. Such was the -suggestion made by the Egyptians to the Eleians. - -161. When Psammis had been king of Egypt for only six years and had -made an expedition to Ethiopia and immediately afterwards had ended -his life, Apries the son of Psammis received the kingdom in -succession. This man came to be the most prosperous of all the kings -up to that time except only his forefather Psammetichos; and he -reigned five-and-twenty years, during which he led an army against -Sidon and fought a sea-fight with the king of Tyre. Since however it -was fated that evil should come upon him, it came by occasion of a -matter which I shall relate at greater length in the Libyan -history,[138] and at present but shortly. Apries having sent a great -expedition against the Kyrenians, met with correspondingly great -disaster; and the Egyptians considering him to blame for this revolted -from him, supposing that Apries had with forethought sent them out to -evident calamity, in order (as they said) that there might be a -slaughter of them, and he might the more securely rule over the other -Egyptians. Being indignant at this, both these men who had returned -from the expedition and also the friends of those who had perished -made revolt openly. 162. Hearing this Apries sent to them Amasis, to -cause them to cease by persuasion; and when he had come and was -seeking to restrain the Egyptians, as he was speaking and telling them -not to do so, one of the Egyptians stood up behind him and put a -helmet[139] upon his head, saying as he did so that he put it on to -crown him king. And to him this that was done was in some degree not -unwelcome, as he proved by his behaviour; for as soon as the revolted -Egyptians had set him up as king, he prepared to march against Apries: -and Apries hearing this sent to Amasis one of the Egyptians who were -about his own person, a man of reputation, whose name was Patarbemis, -enjoining him to bring Amasis alive into his presence. When this -Patarbemis came and summoned Amasis, the latter, who happened to be -sitting on horseback, lifted up his leg and behaved in an unseemly -manner,[140] bidding him take that back to Apries. Nevertheless, they -say, Patarbemis made demand of him that he should go to the king, -seeing that the king had sent to summon him; and he answered him that -he had for some time past been preparing to do so, and that Apries -would have no occasion to find fault with him. Then Patarbemis both -perceiving his intention from that which he said, and also seeing his -preparations, departed in haste, desiring to make known as quickly as -possible to the king the things which were being done: and when he -came back to Apries not bringing Amasis, the king paying no regard to -that which he said,[141] but being moved by violent anger, ordered his -ears and his nose to be cut off. And the rest of the Egyptians who -still remained on his side, when they saw the man of most repute among -them thus suffering shameful outrage, waited no longer but joined the -others in revolt, and delivered themselves over to Amasis. 163. Then -Apries having heard this also, armed his foreign mercenaries and -marched against the Egyptians: now he had about him Carian and Ionian -mercenaries to the number of thirty thousand; and his royal palace was -in the city of Saïs, of great size and worthy to be seen. So Apries -and his army were going against the Egyptians, and Amasis and those -with him were going against the mercenaries; and both sides came to -the city of Momemphis and were about to make trial of one another in -fight. - -164. Now of the Egyptians there are seven classes, and of these one -class is called that of the priests, and another that of the warriors, -while the others are the cowherds, swineherds, shopkeepers, -interpreters, and boatmen. This is the number of the classes of the -Egyptians, and their names are given them from the occupations which -they follow. Of them the warriors are called Calasirians and -Hermotybians, and they are of the following districts,[142]--for all -Egypt is divided into districts. 165. The districts of the -Hermotybians are those of Busiris, Saïs, Chemmis, Papremis, the island -called Prosopitis, and the half of Natho,--of these districts are the -Hermotybians, who reached when most numerous the number of sixteen -myriads.[142a] Of these not one has learnt anything of handicraft, but -they are given up to war entirely. 166. Again the districts of the -Calasirians are those of Thebes, Bubastis, Aphthis, Tanis, Mendes, -Sebennytos, Athribis, Pharbaithos, Thmuïs Onuphis, Anytis, Myecphoris, ---this last is on an island opposite to the city of Bubastis. These -are the districts of the Calasirians; and they reached, when most -numerous, to the number of five-and-twenty myriads[142b] of men; nor -is it lawful for these, any more than for the others, to practise any -craft; but they practise that which has to do with war only, handing -down the tradition from father to son. 167. Now whether the Hellenes -have learnt this also from the Egyptians, I am not able to say for -certain, since I see that the Thracians also and Scythians and -Persians and Lydians and almost all the Barbarians esteem those of -their citizens who learn the arts, and the descendants of them, as -less honourable than the rest; while those who have got free from all -practice of manual arts are accounted noble, and especially those who -are devoted to war: however that may be, the Hellenes have all learnt -this, and especially the Lacedemonians; but the Corinthians least of -all cast slight upon those who practise handicrafts. - -168. The following privilege was specially granted to this class and -to none others of the Egyptians except the priests, that is to say, -each man had twelve yokes[143] of land specially granted to him free -from imposts: now the yoke of land measures a hundred Egyptian cubits -every way, and the Egyptian cubit is, as it happens, equal to that of -Samos. This, I say, was a special privilege granted to all, and they -also had certain advantages in turn and not the same men twice; that -is to say, a thousand of the Calasirians and a thousand of the -Hermotybians acted as body-guard to the king during each year;[144] -and these had besides their yokes of land an allowance given them for -each day of five pounds weight[144a] of bread to each man, and two -pounds of beef, and four half-pints[145] of wine. This was the -allowance given to those who were serving as the king's bodyguard for -the time being. - -169. So when Apries leading his foreign mercenaries, and Amasis at the -head of the whole body of the Egyptians, in their approach to one -another had come to the city of Momemphis, they engaged battle: and -although the foreign troops fought well, yet being much inferior in -number they were worsted by reason of this. But Apries is said to have -supposed that not even a god would be able to cause him to cease from -his rule, so firmly did he think that it was established. In that -battle then, I say, he was worsted, and being taken alive was brought -away to the city of Saïs, to that which had formerly been his own -dwelling but from thenceforth was the palace of Amasis. There for some -time he was kept in the palace, and Amasis dealt well with him; but at -last, since the Egyptians blamed him, saying that he acted not rightly -in keeping alive him who was the greatest foe both to themselves and -to him, therefore he delivered Apries over to the Egyptians; and they -strangled him, and after that buried him in the burial-place of his -fathers: this is in the temple of Athene, close to the sanctuary, on -the left hand as you enter. Now the men of Saïs buried all those of -this district who had been kings, within the temple; for the tomb of -Amasis also, though it is further from the sanctuary than that of -Apries and his forefathers, yet this too is within the court of the -temple, and it consists of a colonnade of stone of great size, with -pillars carved to imitate date-palms, and otherwise sumptuously -adorned; and within the colonnade are double-doors, and inside the -doors a sepulchral chamber. 170. Also at Saïs there is the burial- -place of him whom I account it not pious to name in connexion with -such a matter, which is in the temple of Athene behind the house of -the goddess,[146] stretching along the whole wall of it; and in the -sacred enclosure stand great obelisks of stone, and near them is a -lake adorned with an edging of stone and fairly made in a circle, -being in size, as it seemed to me, equal to that which is called the -"Round Pool"[147] in Delos. 171. On this lake they perform by night -the show of his sufferings, and this the Egyptians call Mysteries. Of -these things I know more fully in detail how they take place, but I -shall leave this unspoken; and of the mystic rites of Demeter, which -the Hellenes call /thesmophoria/, of these also, although I know, I -shall leave unspoken all except so much as piety permits me to tell. -The daughters of Danaos were they who brought this rite out of Egypt -and taught it to the women of the Pelasgians; then afterwards when all -the inhabitants of Peloponnese were driven out by the Dorians, the -rite was lost, and only those who were left behind of the -Peloponnesians and not driven out, that is to say the Arcadians, -preserved it. - -172. Apries having thus been overthrown, Amasis became king, being of -the district of Saïs, and the name of the city whence he was is Siuph. -Now at the first the Egyptians despised Amasis and held him in no -great regard, because he had been a man of the people and was of no -distinguished family; but afterwards Amasis won them over to himself -by wisdom and not wilfulness. Among innumerable other things of price -which he had, there was a foot-basin of gold in which both Amasis -himself and all his guests were wont always to wash their feet. This -he broke up, and of it he caused to be made the image of a god, and -set it up in the city, where it was most convenient; and the Egyptians -went continually to visit the image and did great reverence to it. -Then Amasis, having learnt that which was done by the men of the city, -called together the Egyptians and made known to them the matter, -saying that the image had been produced from the foot-basin, into -which formerly the Egyptians used to vomit and make water, and in -which they washed their feet, whereas now they did to it great -reverence; and just so, he continued, had he himself now fared, as the -foot-basin; for though formerly he was a man of the people, yet now he -was their king, and he bade them accordingly honour him and have -regard for him. 173. In such manner he won the Egyptians to himself, -so that they consented to be his subjects; and his ordering of affairs -was thus:--In the early morning, and until the time of the filling of -the market he did with a good will the business which was brought -before him; but after this he passed the time in drinking and in -jesting at his boon-companions, and was frivolous and playful. And his -friends being troubled at it admonished him in some such words as -these: "O king, thou dost not rightly govern thyself in thus letting -thyself descend to behaviour so trifling; for thou oughtest rather to -have been sitting throughout the day stately upon a stately throne and -administering thy business; and so the Egyptians would have been -assured that they were ruled by a great man, and thou wouldest have -had a better report: but as it is, thou art acting by no means in a -kingly fashion." And he answered them thus: "They who have bows -stretch them at such time as they wish to use them, and when they have -finished using them they loose them again;[148] for if they were -stretched tight always they would break, so that the men would not be -able to use them when they needed them. So also is the state of man: -if he should always be in earnest and not relax himself for sport at -the due time, he would either go mad or be struck with stupor before -he was aware; and knowing this well, I distribute a portion of the -time to each of the two ways of living." Thus he replied to his -friends. 174. It is said however that Amasis, even when he was in a -private station, was a lover of drinking and of jesting, and not at -all seriously disposed; and whenever his means of livelihood failed -him through his drinking and luxurious living, he would go about and -steal; and they from whom he stole would charge him with having their -property, and when he denied it would bring him before the judgment of -an Oracle, whenever there was one in their place; and many times he -was convicted by the Oracles and many times he was absolved: and then -when finally he became king he did as follows:--as many of the gods as -had absolved him and pronounced him not to be a thief, to their -temples he paid no regard, nor gave anything for the further adornment -of them, nor even visited them to offer sacrifice, considering them to -be worth nothing and to possess lying Oracles; but as many as had -convicted him of being a thief, to these he paid very great regard, -considering them to be truly gods, and to present Oracles which did -not lie. 175. First in Saïs he built and completed for Athene a -temple-gateway which is a great marvel, and he far surpassed herein -all who had done the like before, both in regard to height and -greatness, so large are the stones and of such quality. Then secondly -he dedicated great colossal statues and man-headed sphinxes very -large, and for restoration he brought other stones of monstrous size. -Some of these he caused to be brought from the stone-quarries which -are opposite Memphis, others of very great size from the city of -Elephantine, distant a voyage of not less than twenty days from Saïs: -and of them all I marvel most at this, namely a monolith chamber which -he brought from the city of Elephantine; and they were three years -engaged in bringing this, and two thousand men were appointed to -convey it, who all were of the class of boatmen. Of this house the -length outside is one-and-twenty cubits, the breadth is fourteen -cubits, and the height eight. These are the measures of the monolith -house outside; but the length inside is eighteen cubits and five- -sixths of a cubit,[149] the breadth twelve cubits, and the height five -cubits. This lies by the side of the entrance to the temple; for -within the temple they did not draw it, because, as it said, while the -house was being drawn along, the chief artificer of it groaned aloud, -seeing that much time had been spent and he was wearied by the work; -and Amasis took it to heart as a warning and did not allow them to -draw it further onwards. Some say on the other hand that a man was -killed by it, of those who were heaving it with levers, and that it -was not drawn in for that reason. 176. Amasis also dedicated in all -the other temples which were of repute, works which are worth seeing -for their size, and among them also at Memphis the colossal statue -which lies on its back in front of the temple of Hephaistos, whose -length is five-and-seventy feet; and on the same base made of the same -stone[150] are set two colossal statues, each of twenty feet in -length, one on this side and the other on that side of the large -statue.[151] There is also another of stone of the same size in Saïs, -lying in the same manner as that at Memphis. Moreover Amasis was he -who built and finished for Isis her temple at Memphis, which is of -great size and very worthy to be seen. - -177. In the reign of Amasis it is said that Egypt became more -prosperous than at any other time before, both in regard to that which -comes to the land from the river and in regard to that which comes -from the land to its inhabitants, and that at this time the inhabited -towns in it numbered in all twenty thousand. It was Amasis too who -established the law that every year each one of the Egyptians should -declare to the ruler of his district, from what source he got his -livelihood, and if any man did not do this or did not make declaration -of an honest way of living, he should be punished with death. Now -Solon the Athenian received from Egypt this law and had it enacted for -the Athenians, and they have continued to observe it, since it is a -law with which none can find fault. - -178. Moreover Amasis became a lover of the Hellenes; and besides other -proofs of friendship which he gave to several among them, he also -granted the city of Naucratis for those of them who came to Egypt to -dwell in; and to those who did not desire to stay, but who made -voyages thither, he granted portions of land to set up altars and make -sacred enclosures for their gods. Their greatest enclosure and that -one which has most name and is most frequented is called the -Hellenion, and this was established by the following cities in common: ---of the Ionians Chios, Teos, Phocaia, Clazomenai, of the Dorians -Rhodes, Cnidos, Halicarnassos, Phaselis, and of the Aiolians Mytilene -alone. To these belongs this enclosure and these are the cities which -appoint superintendents of the port; and all other cities which claim -a share in it, are making a claim without any right.[152] Besides this -the Eginetans established on their own account a sacred enclosure -dedicated to Zeus, the Samians one to Hera, and the Milesians one to -Apollo. 179. Now in old times Naucratis alone was an open trading- -place, and no other place in Egypt: and if any one came to any other -of the Nile mouths, he was compelled to swear that he came not thither -of his own will, and when he had thus sworn his innocence he had to -sail with his ship to the Canobic mouth, or if it were not possible to -sail by reason of contrary winds, then he had to carry his cargo round -the head of the Delta in boats to Naucratis: thus highly was Naucratis -privileged. 180. Moreover when the Amphictyons had let out the -contract for building the temple which now exists at Delphi, agreeing -to pay a sum of three hundred talents, (for the temple which formerly -stood there had been burnt down of itself), it fell to the share of -the people of Delphi to provide the fourth part of the payment; and -accordingly the Delphians went about to various cities and collected -contributions. And when they did this they got from Egypt as much as -from any place, for Amasis gave them a thousand talents' weight of -alum, while the Hellenes who dwelt in Egypt gave them twenty pounds of -silver.[153] - -181. Also with the people of Kyrene Amasis made an agreement for -friendship and alliance; and he resolved too to marry a wife from -thence, whether because he desired to have a wife of Hellenic race, or -apart from that, on account of friendship for the people of Kyrene: -however that may be, he married, some say the daughter of Battos, -others of Arkesilaos,[154] and others of Critobulos, a man of repute -among the citizens; and her name was Ladike. Now whenever Amasis lay -with her he found himself unable to have intercourse, but with his -other wives he associated as he was wont; and as this happened -repeatedly, Amasis said to his wife, whose name was Ladike: "Woman, -thou hast given me drugs, and thou shalt surely perish[155] more -miserably than any other woman." Then Ladike, when by her denials -Amasis was not at all appeased in his anger against her, made a vow in -her soul to Aphrodite, that if Amasis on that night had intercourse -with her (seeing that this was the remedy for her danger), she would -send an image to be dedicated to her at Kyrene; and after the vow -immediately Amasis had intercourse, and from thenceforth whenever -Amasis came in to her he had intercourse with her; and after this he -became very greatly attached to her. And Ladike paid the vow that she -had made to the goddess; for she had an image made and sent it to -Kyrene, and it was still preserved even to my own time, standing with -its face turned away from the city of the Kyrenians. This Ladike -Cambyses, having conquered Egypt and heard from her who she was, sent -back unharmed to Kyrene. - -182. Amasis also dedicated offerings in Hellas, first at Kyrene an -image of Athene covered over with gold and a figure of himself made -like by painting; then in the temple of Athene at Lindson two images -of stone and a corslet of linen worthy to be seen; and also at Samos -two wooden figures of himself dedicated to Hera, which were standing -even to my own time in the great temple, behind the doors. Now at -Samos he dedicated offerings because of the guest-friendship between -himself and Polycrates the son of Aiakes; at Lindos for no guest- -friendship but because the temple of Athene at Lindos is said to have -been founded by the daughters of Danaos, who had touched land there at -the time when they were fleeing from the sons of Aigyptos. These -offerings were dedicated by Amasis; and he was the first of men who -conquered Cyprus and subdued it so that it paid him tribute. ----------- - -NOTES TO BOOK II - -[1] Some write "Psammitichos" with less authority. - -[2] {tou en Memphi}: many Editors read {en Memphi}, "I heard at - Memphis from the priests of Hephaistos," but with less authority. - -[3] {'Eliou polin} or {'Elioupolin}, cp. {'Elioupolitai} below. - -[4] {exo e ta ounamata auton mounon}. Some understand "them" to mean - "the gods"; rather perhaps the meaning is that accounts of such - things will not be related in full, but only touched upon. - -[5] {ison peri auton epistasthai}. - -[6] {anthropon}, emphatic, for the rulers before him were gods (ch. - 144). - -[7] {Mina}: others read {Mena}, but the authority of the MSS. is - strong for {Mina} both here and in ch. 99. - -[8] {tou Thebaikou nomou}, cp. ch. 164. - -[9] {tautes on apo}: some MSS. omit {apo}, "this then is the land for - which the sixty /schoines/ are reckoned." - -[10] For the measures of length cp. ch. 149. The furlong ({stadion}) - is equal to 100 fathoms ({orguiai}), i.e. 606 feet 9 inches. - -[11] Or "without rain": the word {anudros} is altered by some Editors - to {enudros} or {euudros}, "well watered." - -[12] I have followed Stein in taking {es ta eiretai} with {legon}, - meaning "at the Erythraian Sea," {taute men} being a repetition of - {te men} above. The bend back would make the range double, and - hence partly its great breadth. Others translate, "Here (at the - quarries) the range stops, and bends round to the parts mentioned - (i.e. the Erythraian Sea)." - -[13] {os einai Aiguptou}: cp. iv. 81. Others translate, "considering - that it belongs to Egypt" (a country so vast), i.e. "as measures - go in Egypt." In any case {Aiguptos eousa} just below seems to - repeat the same meaning. - -[14] Some Editors alter this to "fourteen." - -[15] {pentastomou}: some less good MSS. have {eptastomou}, "which has - seven mouths." - -[16] See note on i. 203. - -[17] {ton erkhomai lexon}: these words are by many Editors marked as - spurious, and they certainly seem to be out of place here. - -[18] {kou ge de}: "where then would not a gulf be filled up?" - -[19] {katarregnumenen}: some Editors read {katerregmenen} ("broken up - by cracks") from {katerregnumenen}, which is given by many MSS. - -[19a] Or possibly "with rock below," in which case perhaps - {upopsammoteren} would mean "rather sandy underneath." - -[20] We do not know whether these measurements are in the larger - Egyptian cubit of 21 inches or the smaller (equal to the ordinary - Hellenic cubit) of 18½ inches, cp. i. 178. - -[21] {kai to omoion apodido es auxesin}, "and to yield the like return - as regards increased extent." (Mr. Woods); but the clause may be - only a repetition of the preceding one. - -[22] i.e. Zeus. - -[23] i.e. of the district of Thebes, the Thebaïs. - -[24] {te Libue}. - -[25] The meaning seems to be this: "The Ionians say that Egypt is the - Delta, and at the same time they divide the world into three - parts, Europe, Asia, and Libya, the last two being divided from - one another by the Nile. Thus they have left out Egypt altogether; - and either they must add the Delta as a fourth part of the world, - or they must give up the Nile as a boundary. If the name Egypt be - extended, as it is by the other Hellenes, to the upper course of - the Nile, it is then possible to retain the Nile as a boundary, - saying that half of Egypt belongs to Asia and half to Libya, and - disregarding the Delta (ch. 17). This also would be an error of - reckoning, but less serious than to omit Egypt together." The - reasoning is obscure because it alludes to theories (of Hecataios - and other writers) which are presumed to be already known to the - reader. - -[26] {Katadoupon}, i.e. the first cataract. - -[27] "and it gives us here, etc." ({parekhomenos}). - -[28] {logo de eipein thoumasiotere}. Or perhaps, "and it is more - marvellous, so to speak." - -[29] {ton ta polla esti andri ke k.t.l.} I take {ton} to refer to the - nature of the country, as mentioned above; but the use of {os} can - hardly be paralleled, and the passage probably requires - correction. Some Editors read {ton tekmeria polla esti k.t.l.} - "wherein there are many evidences to prove, etc." Stein omits - {ton} and alters the punctuation, so that the clauses run thus, - "when it flows from the hottest parts to those which for the most - part are cooler? For a man who is capable of reasoning about such - matters the first and greatest evidence to prove that it is not - likely to flow from snow, is afforded by the winds, etc." - -[30] {ouk ekhei elegkhon}, "cannot be refuted" (because we cannot - argue with him), cp. Thuc. iii. 53, {ta de pseude elegkhon ekhei}. - Some translate, "does not prove his case." - -[31] {tes arkhaies diexodou}, "his original (normal) course." - -[32] {ouk eonton anemon psukhron}: the best MSS. read {kai anemon - psukhron} ("and there are cold winds"), which Stein retains, - explaining that the cold North winds would assist evaporation. - -[33] {autos eoutou peei pollo upodeesteros e tou thereos}. - -[34] {diakaion ten diexodon auto}, i.e. {to reri}. Some Editors read - {autou} (with inferior MSS.) or alter the word to {eoutou}. - -[35] "set forth, so far as I understood." - -[36] {epi makrotaton}, "carrying the inquiry as far as possible," cp. - ch. 34. - -[37] I have little doubt that this means the island of Elephantine; - for at this point only would such a mixture of races be found. To - this the writer here goes back parenthetically, and then resumes - the account of the journey upwards from Tachompso. This view is - confirmed by the fact that Strabo relates the same thing with - regard to the island of Philai just above Elephantine. - -[37a] Cp. i. 72, note 86. - -[38] {oleureon}. - -[39] {zeias}. - -[40] i.e. the hieratic and the demotic characters. - -[41] {murias, os eipein logo}. - -[42] Referring apparently to iii. 28, where the marks of Apis are - given. Perhaps no animal could be sacrificed which had any of - these marks. - -[43] {kephale keine}, "that head," cp. {koilien keinen} in the next - chapter. - -[44] {katharon}. - -[45] {baris}, cp. ch. 96. - -[46] Or, "descended from Aigyptos." - -[46a] Or, "assuming that in those days as now, they were wont to make - voyages, and that some of the Hellenes were seafaring folk." - -[47] {stelai}, "upright blocks." - -[48] {lampontos tas nuktas megathos}: some Editors alter {megathos} to - {megalos} or {mega phos}. - -[49] {enagizousi}. - -[50] {uon}: some Editors read {oion} "sheep," on the authority of one - MS. - -[51] {ta ounamata}, which means here rather the forms of - personification than the actual names. - -[52] {ai pramanteis}. - -[53] {phegon}. - -[54] {upo phego pephukuie}, i.e. the oak-tree of the legend was a real - growing tree, though the dove was symbolical. - -[55] {panegurias}. - -[56] {prosagogas}, with the idea of bringing offerings or introducing - persons. - -[57] {epoiethesan}, "were first celebrated." - -[58] So B.R. - -[59] {sumphoiteousi}. - -[59a] i.e. 700,000. - -[60] See ch. 40. - -[61] {tesi thusiesi, en tini nukti}: some MSS. give {en te nukti}: - hence several Editors read {tes thusies en te nukti}, "on the - night of the sacrifice." - -[62] Or, "for what end this night is held solemn by lighting of lamps" - (B.R.), making {phos kai timen} one idea. - -[63] {alexomenous}: this, which is adopted by most Editors, is the - reading of some less good MSS.; the rest have {alexomenoi}, - "strike them and defend themselves." - -[63a] {eousa e Aiguptos k.t.l.}: the MSS. have {eousa de Aiguptos}: - Stein reads {eousa gar Aiguptos}. - -[64] {theia pregmata katalambanei tous aielourous}, which may mean - only, "a marvellous thing happens to the cats." - -[65] {es 'Ermeo polin}. - -[66] {dikhelon, oplai boos}, "he is cloven-footed, and his foot is - that of an ox." The words {oplai boos} are marked as spurious by - Stein. - -[67] i.e. above the marshes, cp. ch. 92. - -[68] {pante}, which by some is translated "taken all together," "at - most." Perhaps there is some corruption of text, and the writer - meant to say that it measured two cubits by one cubit. - -[68a] The reading of the Medicean MS. is {en esti}, not {enesti} as - hitherto reported. - -[69] Or, "calling the song Linos." - -[70] {ton Linon okothen elabon}: the MSS. have {to ounoma} after - {elabon}, but this is omitted by almost all Editors except Stein, - who justifies it by a reference to ch. 50, and understands it to - mean "the person of Linos." No doubt the song and the person are - here spoken off indiscriminately, but this explanation would - require the reading {tou Linou}, as indeed Stein partly admits by - suggesting the alteration. - -[71] The words "and Bacchic (which are really Egyptian)," are omitted - by several of the best MSS. - -[72] {epezosmenai}. - -[73] In connexion with death apparently, cp. ch. 132, 170. Osiris is - meant. - -[74] {sindonos bussines}. - -[75] {to kommi}. - -[76] {nros}. - -[77] Or, "a pleasant sweet taste." - -[78] {apala}, "soft." - -[79] {kat oligous ton kegkhron}. - -[80] {apo ton sillikuprion tou karpou}. - -[81] {zuga}, to tie the sides and serve as a partial deck. - -[82] {esti de oud' outos}: a few MSS. have {ouk} instead of {oud'}, - and most Editors follow them. The meaning however seems to be that - even here the course in time of flood is different, and much more - in the lower parts. - -[83] {os apergmenos ree}: the MSS. mostly have {os apergmenos reei}, - in place of which I have adopted the correction of Stein. Most - other Editors read {os apergmenos peei} (following a few inferior - MSS.), "the bend of the Nile which flows thus confined." - -[84] Not therefore in the Delta, to which in ch. 15 was assigned a - later origin than this. - -[85] {kat' ouden einai lamprotetos}: Stein reads {kai} for {kat'}, - thus making the whole chapter parenthetical, with {ou gar elegon} - answered by {parameipsamenos on}, a conjecture which is ingenious - but not quite convincing. - -[86] {stratien pollen labon}: most of the MSS. have {ton} after - {pollen}, which perhaps indicates that some words are lost. - -[87] {kai prosotata}: many MSS. have {kai ou prosotata}, which is - defended by some Editors in the sense of a comparative, "and not - further." - -[88] {Suroi} in the better MSS.; see note in i.6. - -[89] {Surioi}. - -[90] {kata tauta}: the better MSS. have {kai kata tauta}, which might - be taken with what follows, punctuating after {ergazontai} (as in - the Medicean MS.): "they and the Egyptians alone of all nations - work flax; and so likewise they resemble one another in their - whole manner of living." - -[91] {polon}, i.e. the concave sun-dial, in shape like the vault of - heaven. - -[92] The gnomon would be an upright staff or an obelisk for - observation of the length of the shadow. - -[93] i.e. Red Clod. - -[94] {Turion stratopedon}, i.e. "the Tyrian quarter" of the town: cp. - ch. 154. - -[95] {ten sen}, or {tauten}, "this land." - -[96] {es o meteke auton}, "until at last he dismissed it"; but the - construction is very irregular, and there is probably some - corruption of text. Stein reads {ekon} by conjecture for {es o}. - -[97] {delon de kata per epoiese}: a conjectural emendation of {delon - de' kata gar epoiese}, which some editors retain, translating - thus, "and this is clear; for according to the manner in which - Homer described the wanderings of Alexander, etc., it is clear - how, etc." - -[98] Il. vi. 289. The sixth book is not ordinarily included in the - {Diomedeos aristeia}. - -[99] Od. iv. 227. These references to the Odyssey are by some thought - to be interpolations, because they refer only to the visit of - Menelaos to Egypt after the fall of Troy; but Herodotus is arguing - that Homer, while rejecting the legend of Helen's stay in Egypt - during the war, yet has traces of it left in this later visit to - Egypt of Menelaos and Helen, as well as in the visit of Paris and - Helen to Sidon. - -[100] Od. iv. 351. - -[101] {kai tode to khorion}: probably {to khorion} ought to be struck - out: "this also is evident." - -[102] {podeonas}, being the feet of the animals whose skins they were. - -[103] Cp. vii. 152. - -[104] {elasai}, which may be intransitive, "rushed into every kind of - evil." - -[105] {stadioi}. - -[106] {krossas}. - -[107] {bomidas}. - -[108] i.e. the three small pyramids just to the East of the great - pyramid. - -[109] {oute gar k.t.l.}, "for there are no underground chambers," etc. - Something which was in the mind of the writer has been omitted - either by himself or his copyists, "and inferior to it also in - other respects, for," etc. unless, as Stein supposes, we have here - a later addition thrown in without regard to the connexion. - -[110] {touto megathos}, "as regards attaining the same size," but - probably the text is corrupt. Stein reads {to megathos} in his - later editions. - - -[111] Or, "Philition." - -[112] {to theo}, the goddess Leto, cp. i. 105. - -[113] {suntakhunein auton ton bion}: some MSS. and Editors read {auto} - for {auton}, "that heaven was shortening his life." - -[114] More literally, "bidding him take up the blood-money, who - would." The people of Delphi are said to have put Esop to death - and to have been ordered by the Oracle to make compensation. - -[115] {os an einai 'Podopin}: so the MSS. Some Editors read - {'Podopios}, others {'Podopi}. - -[116] {antion de autout tou neou}. - -[117] {epaphroditoi ginesthai}. - -[118] {katekertomese min}: Athenæus says that Sappho attacked the - mistress of Charaxos; but here {min} can hardly refer to any one - but Charaxos himself, who doubtless would be included in the same - condemnation. - -[119] {propulaia}. - -[120] "innumerable sights of buildings." - -[121] {tassomenon}, "posted," like an army; but the text is probably - unsound: so also in the next line, where the better MSS. have {men - Boubasti poli}, others {e en Boubasti polis}. Stein reads {e en - Boubasti poli}, "the earth at the city of Bubastis." Perhaps {e en - Boubasti polis} might mean the town as opposed to the temple, as - Mr. Woods suggests. - -[122] Cp. ch. 161, {egeneto apo prophasios, ton k.t.l.} Perhaps - however {prophasin} is here from {prophaino} (cp. Soph. Trach. - 662), and it means merely "that the gods were foreshowing him this - in order that," etc. So Stein. - -[123] i.e. for their customary gift or tribute to him as king. - -[124] The chronology is inconsistent, and some propose, without - authority, to read "three hundred years." - -[125] {tas arouras}, cp. ch. 168, where the {aroura} is defined as a - hundred Egyptian units square, about three-quarters of an acre. - -[126] {es to megaron}. - -[127] Not on two single occasions, but for two separate periods of - time it was stated that the sun had risen in the West and set in - the East; i.e. from East to West, then from West to East, then - again from East to West, and finally back to East again. This - seems to be the meaning attached by Herodotus to something which - he was told about astronomical cycles. - -[128] {ouk eontas}: this is the reading of all the best MSS., and also - fits in best with the argument, which was that in Egypt gods were - quite distinct from men. Most Editors however read {oikeontas} on - the authority of a few MSS., "dwelling with men." (The reading of - the Medicean MS. is {ouk eontas}, not {oukeontas} as stated by - Stein.) - -[129] i.e. that the Hellenes borrowed these divinities from Egypt, see - ch. 43 ff. This refers to all the three gods above mentioned and - not (as Stein contended) to Pan and Dionysos only. - -[130] {kai toutous allous}, i.e. as well as Heracles; but it may mean - "that these also, distinct from the gods, had been born," etc. The - connexion seems to be this: "I expressed my opinion on all these - cases when I spoke of the case of Heracles; for though the - statement there about Heracles was in one respect inapplicable to - the rest, yet in the main conclusion that gods are not born of men - it applies to all." - -[131] {stadioi}. - -[132] {mneas}, of which 60 go to the talent. - -[133] Cp. ch. 112. - -[134] {neos}. - -[135] I understand that each wall consisted of a single stone, which - gave the dimensions each way: "as regards height and length" - therefore it was made of a single stone. That it should have been - a monolith, except the roof, is almost impossible, not only - because of the size mentioned (which in any case is suspicious), - but because no one would so hollow out a monolith that it would be - necessary afterwards to put on another stone for the roof. The - monolith chamber mentioned in ch. 175, which it took three years - to convey from Elephantine, measured only 21 cubits by 14 by 8. - The {parorophis} or "cornice" is not an "eave projecting four - cubits," but (as the word is explained by Pollux) a cornice - between ceiling and roof, measuring in this instance four cubits - in height and formed by the thickness of the single stone: see - Letronne, Recherches pour servir, etc. p. 80 (quoted by Bähr). - -[136] {erpase}, "took as plunder." - -[137] {aparti}: this word is not found in any MS. but was read here by - the Greek grammarians. - -[137a] i.e. 120,000. - -[138] Cp. iv. 159. - -[139] {kuneen}, perhaps the royal helmet or /Pschent/, cp. ch. 151. - -[140] {apemataise}, euphemism for breaking wind. - -[141] {oudena logon auto donta}: many Editors change {auto} to - {eouto}, in which case it means "taking no time to consider the - matter," as elsewhere in Herodotus; but cp. iii. 50 {istoreonti - logon audena edidou}. - -[142] {nomon}, and so throughout the passage. - -[142a] i.e. 160,000. - -[142b] i.e. 250,000. - -[143] {arourai}, cp. ch. 141. - -[144] {ekaston}: if {ekastoi} be read (for which there is more MS. - authority) the meaning will be that "a thousand Calasirians and a - thousand Hermotybians acted as guards alternately, each for a - year," the number at a time being 1000 not 2000. - -[144a] {pente mneai}. - -[145] {arusteres},={kotulai}. - -[146] {tou neou}. - -[147] {e trokhoiedes kaleomene}, "the Wheel." - -[148] The last words, "and when--again," are not found in the best - MSS., and are omitted by Stein. However their meaning, if not - expressed, is implied. - -[149] {pugonos}. - -[150] {tou autou eontes lithou}: some MSS. and many Editors have - {Aithiopikou} for {tou autou}, "of Ethiopian stone." For {eontes} - the MSS. have {eontos}, which may be right, referring to {tou - bathrou} understood, "the base being made of," etc. - -[151] {tou megalou}, a conjecture founded upon Valla's version, which - has been confirmed by a MS. The other MSS. have {tou megarou}, - which is retained by some Editors, "on each side of the - sanctuary." - -[152] "are claiming a share when no part in it belongs to them." - -[153] Or possibly of alum: but the gift seems a very small one in any - case. Some propose to read {eikosi mneas khrusou}. - -[154] Or, according to a few MSS., "Battos the son of Arkesilaos." - -[155] "thou hast surely perished." - - - -BOOK III - -THE THIRD BOOK OF THE HISTORIES, CALLED THALEIA - -1. Against this Amasis then Cambyses the son of Cyrus was making his -march, taking with him not only other nations of which he was ruler, -but also Hellenes, both Ionians and Aiolians:[1] and the cause of the -expedition was as follows:--Cambyses sent an envoy to Egypt and asked -Amasis to give him his daughter; and he made the request by counsel of -an Egyptian, who brought this upon Amasis[2] having a quarrel with him -for the following reason:--at the time when Cyrus sent to Amasis and -asked him for a physician of the eyes, whosoever was the best of those -in Egypt, Amasis had selected him from all the physicians in Egypt and -had torn him away from his wife and children and delivered him up to -Persia. Having, I say, this cause of quarrel, the Egyptian urged -Cambyses on by his counsel bidding him ask Amasis for his daughter, in -order that he might either be grieved if he gave her, or if he refused -to give her, might offend Cambyses. So Amasis, who was vexed by the -power of the Persians and afraid of it, knew neither how to give nor -how to refuse: for he was well assured that Cambyses did not intend to -have her as his wife but as a concubine. So making account of the -matter thus, he did as follows:--there was a daughter of Apries the -former king, very tall and comely of form and the only person left of -his house, and her name was Nitetis. This girl Amasis adorned with -raiment and with gold, and sent her away to Persia as his own -daughter: but after a time, when Cambyses saluted her calling her by -the name of her father, the girl said to him: "O king, thou dost not -perceive how thou hast been deceived by Amasis; for he adorned me with -ornaments and sent me away giving me to thee as his own daughter, -whereas in truth I am the daughter of Apries against whom Amasis rose -up with the Egyptians and murdered him, who was his lord and master." -These words uttered and this occasion having arisen, led Cambyses the -son of Cyrus against Egypt, moved to very great anger. 2. Such is the -report made by the Persians; but as for the Egyptians they claim -Cambyses as one of themselves, saying that he was born of this very -daughter of Apries; for they say that Cyrus was he who sent to Amasis -for his daughter, and not Cambyses. In saying this however they say -not rightly; nor can they have failed to observe (for the Egyptians -fully as well as any other people are acquainted with the laws and -customs of the Persians), first that it is not customary among them -for a bastard to become king, when there is a son born of a true -marriage, and secondly that Cambyses was the son of Cassandane the -daughter of Pharnaspes, a man of the Achaimenid family, and not the -son of the Egyptian woman: but they pervert the truth of history, -claiming to be kindred with the house of Cyrus. Thus it is with these -matters; 3, and the following story is also told, which for my part I -do not believe, namely that one of the Persian women came in to the -wives of Cyrus, and when she saw standing by the side of Cassandane -children comely of form and tall, she was loud in her praises of them, -expressing great admiration; and Cassandane, who was the wife of -Cyrus, spoke as follows: "Nevertheless, though I am the mother of such -children of these, Cyrus treats me with dishonour and holds in honour -her whom he has brought in from Egypt." Thus she spoke, they say, -being vexed by Nitetis, and upon that Cambyses the elder of her sons -said: "For this cause, mother, when I am grown to be a man, I will -make that which is above in Egypt to be below, and that which is below -above." This he is reported to have said when he was perhaps about ten -years old, and the women were astonished by it: and he, they say, kept -it ever in mind, and so at last when he had become a man and had -obtained the royal power, he made the expedition against Egypt. - -4. Another thing also contributed to this expedition, which was as -follows:--There was among the foreign mercenaries[3] of Amasis a man -who was by race of Halicarnassos, and his name was Phanes, one who was -both capable in judgment and valiant in that which pertained to war. -This Phanes, having (as we may suppose) some quarrel with Amasis, fled -away from Egypt in a ship, desiring to come to speech with Cambyses: -and as he was of no small repute among the mercenaries and was very -closely acquainted with all the affairs of Egypt, Amasis pursued him -and considered it a matter of some moment to capture him: and he -pursued by sending after him the most trusted of his eunuchs with a -trireme, who captured him in Lykia; but having captured him he did not -bring him back to Egypt, since Phanes got the better of him by -cunning; for he made his guards drunk and escaped to Persia. So when -Cambyses had made his resolve to march upon Egypt, and was in -difficulty about the march, as to how he should get safely through the -waterless region, this man came to him and besides informing of the -other matters of Amasis, he instructed him also as to the march, -advising him to send to the king of the Arabians and ask that he would -give him safety of passage through this region. 5. Now by this way -only is there a known entrance to Egypt: for from Phenicia to the -borders of the city of Cadytis belongs to the Syrians[4] who are -called of Palestine, and from Cadytis, which is a city I suppose not -much less than Sardis, from this city the trading stations on the sea- -coast as far as the city of Ienysos belong to the king of Arabia, and -then from Ienysos again the country belongs to the Syrians as far as -the Serbonian lake, along the side of which Mount Casion extends -towards the Sea. After that, from the Serbonian lake, in which the -story goes that Typhon is concealed, from this point onwards the land -is Egypt. Now the region which lies between the city of Ienysos on the -one hand and Mount Casion and the Serbonian lake on the other, which -is of no small extent but as much as a three days' journey, is -grievously destitute of water. 6. And one thing I shall tell of, which -few of those who go in ships to Egypt have observed, and it is this:-- -into Egypt from all parts of Hellas and also from Phenicia are brought -twice every year earthenware jars full of wine, and yet it may almost -be said that you cannot see there one single empty[5] wine-jar. In -what manner, then, it will be asked, are they used up? This also I -will tell. The head-man[6] of each place must collect all the -earthenware jars from his own town and convey them to Memphis, and -those at Memphis must fill them with water and convey them to these -same waterless regions of Syria: this the jars which come regularly to -Egypt and are emptied[7] there, are carried to Syria to be added to -that which has come before. [7] It was the Persians who thus prepared -this approach to Egypt, furnishing it with water in the manner which -has been said, from the time when they first took possession of Egypt: -but at the time of which I speak, seeing that water was not yet -provided, Cambyses, in accordance with what he was told by his -Halicarnassian guest, sent envoys to the Arabian king and from him -asked and obtained the safe passage, having given him pledges of -friendship and received them from him in return. 8. Now the Arabians -have respect for pledges of friendship as much as those men in all the -world who regard them most; and they give them in the following -manner:--A man different from those who desire to give the pledges to -one another, standing in the midst between the two, cuts with a sharp -stone the inner parts of the hands, along by the thumbs, of those who -are giving the pledges to one another, and then he takes a thread from -the cloak of each one and smears with the blood seven stones laid in -the midst between them; and as he does this he calls upon Dionysos and -Urania. When the man has completed these ceremonies, he who has given -the pledges commends to the care of his friends the stranger (or the -fellow-tribesman, if he is giving the pledges to one who is a member -of his tribe), and the friends think it right that they also should -have regard for the pledges given. Of gods they believe in Dionysos -and Urania alone: moreover they say that the cutting of their hair is -done after the same fashion as that of Dionysos himself; and they cut -their hair in a circle round, shaving away the hair of the temples. -Now they call Dionysos Orotalt[8] and Urania they call Alilat. - -9. So then when the Arabian king had given the pledge of friendship to -the men who had come to him from Cambyses, he contrived as follows:-- -he took skins of camels and filled them with water and loaded them -upon the backs of all the living camels that he had; and having so -done he drove them to the waterless region and there awaited the army -of Cambyses. This which has been related is the more credible of the -accounts given, but the less credible must also be related, since it -is a current account. There is a great river in Arabia called Corys, -and this runs out into the Sea which is called Erythraian. From this -river then it is said that the king of the Arabians, having got a -conduit pipe made by sewing together raw ox-hides and other skins, of -such a length as to reach to the waterless region, conducted the water -through these forsooth,[9] and had great cisterns dug in the waterless -region, that they might receive the water and preserve it. Now it is a -journey of twelve days from the river to this waterless region; and -moreover the story says that he conducted the water by three[10] -conduit-pipes to three different parts of it. - -10. Meanwhile Psammenitos the son of Amasis was encamped at the -Pelusian mouth of the Nile waiting for the coming of Cambyses: for -Cambyses did not find Amasis yet living when he marched upon Egypt, -but Amasis had died after having reigned forty and four years during -which no great misfortune had befallen him: and when he had died and -had been embalmed he was buried in the burial-place in the temple, -which he had built for himself.[11] Now when Psammenitos son of Amasis -was reigning as king, there happened to the Egyptians a prodigy, the -greatest that had ever happened: for rain fell at Thebes in Egypt, -where never before had rain fallen nor afterwards down to my time, as -the Thebans themselves say; for in the upper parts of Egypt no rain -falls at all: but at the time of which I speak rain fell at Thebes in -a drizzling shower.[12] 11. Now when the Persians had marched quite -through the waterless region and were encamped near the Egyptians with -design to engage battle, then the foreign mercenaries of the Egyptian -king, who were Hellenes and Carians, having a quarrel with Phanes -because he had brought against Egypt an army of foreign speech, -contrived against him as follows:--Phanes had children whom he had -left behind in Egypt: these they brought to their camp and into the -sight of their father, and they set up a mixing-bowl between the two -camps, and after that they brought up the children one by one and cut -their throats so that the blood ran into the bowl. Then when they had -gone through the whole number of the children, they brought and poured -into the bowl both wine and water, and not until the mercenaries had -all drunk of the blood, did they engage battle. Then after a battle -had been fought with great stubbornness, and very many had fallen of -both the armies, the Egyptians at length turned to flight. - -12. I was witness moreover of a great marvel, being informed of it by -the natives of the place; for of the bones scattered about of those -who fell in this fight, each side separately, since the bones of the -Persians were lying apart on one side according as they were divided -at first, and those of the Egyptians on the other, the skulls of the -Persians are so weak that if you shall hit them only with a pebble you -will make a hole in them, while those of the Egyptians are so -exceedingly strong that you would hardly break them if you struck them -with a large stone. The cause of it, they say, was this, and I for my -part readily believe them, namely that the Egyptians beginning from -their early childhood shave their heads, and the bone is thickened by -exposure to the sun: and this is also the cause of their not becoming -bald-headed; for among the Egyptians you see fewer bald-headed men -than among any other race. This then is the reason why these have -their skulls strong; and the reason why the Persians have theirs weak -is that they keep them delicately in the shade from the first by -wearing /tiaras/, that is felt caps. So far of this: and I saw also a -similar thing to this at Papremis, in the case of those who were slain -together with Achaimenes the son of Dareios, by Inaros the Libyan. - -13. The Egyptians when they turned to flight from the battle fled in -disorder: and they being shut up in Memphis, Cambyses sent a ship of -Mytilene up the river bearing a Persian herald, to summon the -Egyptians to make terms of surrender; but they, when they saw the ship -had entered into Memphis, pouring forth in a body from the -fortress[13] both destroyed the ship and also tore the men in it limb -from limb, and so bore them into the fortress. After this the -Egyptians being besieged, in course of time surrendered themselves; -and the Libyans who dwell on the borders of Egypt, being struck with -terror by that which had happened to Egypt, delivered themselves up -without resistance, and they both laid on themselves a tribute and -sent presents: likewise also those of Kyrene and Barca, being struck -with terror equally with[14] the Libyans, acted in a similar manner: -and Cambyses accepted graciously the gifts which came from the -Libyans, but as for those which came from the men of Kyrene, finding -fault with them, as I suppose, because they were too small in amount -(for the Kyrenians sent in fact five hundred pounds' weight[15] of -silver), he took the silver by handfuls and scattered it with his own -hand among his soldiers. - -14. On the tenth day after that on which he received the surrender of -the fortress of Memphis, Cambyses set the king of the Egyptians -Psammenitos, who had been king for six months, to sit in the suburb of -the city, to do him dishonour,--him I say with other Egyptians he set -there, and he proceeded to make trial of his spirit as follows:-- -having arrayed his daughter in the clothing of a slave, he sent her -forth with a pitcher to fetch water, and with her he sent also other -maidens chosen from the daughters of the chief men, arrayed as was the -daughter of the king: and as the maidens were passing by their fathers -with cries and lamentation, the other men all began to cry out and -lament aloud,[16] seeing that their children had been evilly -entreated, but Psammenitos when he saw it before his eyes and -perceived it bent himself down to the earth. Then when the water- -bearers had passed by, next Cambyses sent his son with two thousand -Egyptians besides who were of the same age, with ropes bound round -their necks and bits placed in their mouths; and these were being led -away to execution to avenge the death of the Mytilenians who had been -destroyed at Memphis with their ship: for the Royal Judges[17] had -decided that for each man ten of the noblest Egyptians should lose -their lives in retaliation. He then, when he saw them passing out by -him and perceived that his son was leading the way[18] to die, did the -same as he had done with respect to his daughter, while the other -Egyptians who sat round him were lamenting and showing signs of grief. -When these also had passed by, it chanced that a man of his table -companions, advanced in years, who had been deprived of all his -possessions and had nothing except such things as a beggar possesses, -and was asking alms from the soldiers, passed by Psammenitos the son -of Amasis and the Egyptians who were sitting in the suburb of the -city: and when Psammenitos saw him he uttered a great cry of -lamentation, and he called his companion by name and beat himself upon -the head. Now there was, it seems, men set to watch him, who made -known to Cambyses all that he did on the occasion of each going forth: -and Cambyses marvelled at that which he did, and he sent a messenger -and asked him thus: "Psammenitos, thy master Cambyses asks thee for -what reason, when thou sawest thy daughter evilly entreated and thy -son going to death, thou didst not cry aloud nor lament for them, -whereas thou didst honour with these signs of grief the beggar who, as -he hears from others, is not in any way related to thee?" Thus he -asked, and the other answered as follows: "O son of Cyrus, my own -troubles were too great for me to lament them aloud, but the trouble -of my companion was such as called for tears, seeing that he has been -deprived of great wealth, and has come to beggary upon the threshold -of old age." When this saying was reported by the messenger, it seemed -to them[19] that it was well spoken; and, as is reported by the -Egyptians, Crœsus shed tears (for he also, as fortune would have it, -had accompanied Cambyses to Egypt) and the Persians who were present -shed tears also; and there entered some pity into Cambyses himself, -and forthwith he bade them save the life of the son of Psammenitos -from among those who were being put to death, and also he bade them -raise Psammenitos himself from his place in the suburb of the city and -bring him into his own presence. 15. As for the son, those who went -for him found that he was no longer alive, but had been cut down first -of all, but Psammenitos himself they raised from his place and brought -him into the presence of Cambyses, with whom he continued to live for -the rest of his time without suffering any violence; and if he had -known how to keep himself from meddling with mischief, he would have -received Egypt so as to be ruler of it, since the Persians are wont to -honour the sons of kings, and even if the kings have revolted from -them, they give back the power into the hands of their sons. Of this, -namely that it is their established rule to act so, one may judge by -many instances besides and especially[20] by the case of Thannyras the -son of Inaros, who received back the power which his father had, and -by that of Pausiris the son of Amyrtaios, for he too received back the -power of his father: yet it is certain that no men ever up to this -time did more evil to the Persians than Inaros and Amyrtaios. As it -was, however, Psammenitos devised evil and received the due reward: -for he was found to be inciting the Egyptians to revolt; and when this -became known to Cambyses, Psammenitos drank bull's blood and died -forthwith. Thus he came to his end. - -16. From Memphis Cambyses came to the city of Saïs with the purpose of -doing that which in fact he did: for when he had entered into the -palace of Amasis, he forthwith gave command to bring the corpse of -Amasis forth out of his burial-place; and when this had been -accomplished, he gave command to scourge it and pluck out the hair and -stab it, and to do to it dishonour in every possible way besides: and -when they had done this too until they were wearied out, for the -corpse being embalmed held out against the violence and did not fall -to pieces in any part, Cambyses gave command to consume it with fire, -enjoining thereby a thing which was not permitted by religion: for the -Persians hold fire to be a god. To consume corpses with fire then is -by no means according to the custom of either people, of the Persians -for the reason which has been mentioned, since they say that it is not -right to give the dead body of a man to a god; while the Egyptians -have the belief established that fire is a living wild beast, and that -it devours everything which it catches, and when it is satiated with -the food it dies itself together with that which it devours: but it is -by no means their custom to give the corpse of a man to wild beasts, -for which reason they embalm it, that it may not be eaten by worms as -it lies in the tomb. Thus then Cambyses was enjoining them to do that -which is not permitted by the customs of either people. However, the -Egyptians say that it was not Amasis who suffered this outrage, but -another of the Egyptians who was of the same stature of body as -Amasis; and that to him the Persians did outrage, thinking that they -were doing it to Amasis: for they say that Amasis learnt from an -Oracle that which was about to happen with regard to himself after his -death; and accordingly, to avert the evil which threatened to come -upon him, he buried the dead body of this man who was scourged within -his own sepulchral chamber near the doors, and enjoined his son to lay -his own body as much as possible in the inner recess of the chamber. -These injunctions, said to have been given by Amasis with regard to -his burial and with regard to the man mentioned, were not in my -opinion really given at all, but I think that the Egyptians make -pretence of it from pride and with no good ground. - -17. After this Cambyses planned three several expeditions, one against -the Carthaginians, another against the Ammonians, and a third against -the "Long-lived" Ethiopians, who dwell in that part of Libya which is -by the Southern Sea: and in forming these designs he resolved to send -his naval force against the Carthaginians, and a body chosen from his -land-army against the Ammonians; and to the Ethiopians to send spies -first, both to see whether the table of the Sun existed really, which -is said to exist among these Ethiopians, and in addition to this to -spy out all else, but pretending to be bearers of gifts for their -king. 18. Now the table of the Sun is said to be as follows:--there is -a meadow in the suburb of their city full of flesh-meat boiled of all -four-footed creatures; and in this, it is said, those of the citizens -who are in authority at the time place the flesh by night, managing -the matter carefully, and by day any man who wishes comes there and -feasts himself; and the natives (it is reported) say that the earth of -herself produces these things continually. 19. Of such nature is the -so-called table of the Sun said to be. So when Cambyses had resolved -to send the spies, forthwith he sent for those men of the -Ichthyophagoi who understood the Ethiopian tongue, to come from the -city of Elephantine: and while they were going to fetch these men, he -gave command to the fleet to sail against Carthage: but the Phenicians -said that they would not do so, for they were bound not to do so by -solemn vows, and they would not be acting piously if they made -expedition against their own sons: and as the Phenicians were not -willing, the rest were rendered unequal to the attempt. Thus then the -Carthaginians escaped being enslaved by the Persians; for Cambyses did -not think it right to apply force to compel the Phenicians, both -because they had delivered themselves over to the Persians of their -own accord and because the whole naval force was dependent upon the -Phenicians. Now the men of Cyprus also had delivered themselves over -to the Persians, and were joining in the expedition against Egypt. - -20. Then as soon as the Ichthyophagoi came to Cambyses from -Elephantine, he sent them to the Ethiopians, enjoining them what they -should say and giving them gifts to bear with them, that is to say a -purple garment, and a collar of twisted gold with bracelets, and an -alabaster box of perfumed ointment, and a jar of palm-wine. Now these -Ethiopians to whom Cambyses was sending are said to be the tallest and -the most beautiful of all men; and besides other customs which they -are reported to have different from other men, there is especially -this, it is said, with regard to their regal power,--whomsoever of the -men of their nation they judge to be the tallest and to have strength -in proportion to his stature, this man they appoint to reign over -them. 21. So when the Ichthyophagoi had come to this people they -presented their gifts to the king who ruled over them, and at the same -time they said as follows: "The king of the Persians Cambyses, -desiring to become a friend and guest to thee, sent us with command to -come to speech with thee, and he gives thee for gifts these things -which he himself most delights to use." The Ethiopian however, -perceiving that they had come as spies, spoke to them as follows: -"Neither did the king of the Persians send you bearing gifts because -he thought it a matter of great moment to become my guest-friend, nor -do ye speak true things (for ye have come as spies of my kingdom), nor -again is he a righteous man; for if he had been righteous he would not -have coveted a land other than his own, nor would he be leading away -into slavery men at whose hands he has received no wrong. Now however -give him this bow and speak to him these words: The king of the -Ethiopians gives this counsel to the king of the Persians, that when -the Persians draw their bows (of equal size to mine) as easily as I do -this, then he should march against the Long-lived Ethiopians, provided -that he be superior in numbers; but until that time he should feel -gratitude to the gods that they do not put it into the mind of the -sons of the Ethiopians to acquire another land in addition to their -own." 22. Having thus said and having unbent the bow, he delivered it -to those who had come. Then he took the garment of purple and asked -what it was and how it had been made: and when the Ichthyophagoi had -told him the truth about the purple-fish and the dyeing of the tissue, -he said that the men were deceitful and deceitful also were their -garments. Then secondly he asked concerning the twisted gold of the -collar and the bracelets; and when the Ichthyophagoi were setting -forth to him the manner in which it was fashioned, the king broke into -a laugh and said, supposing them to be fetters, that they had stronger -fetters than those in their country. Thirdly he asked about the -perfumed ointment, and when they had told him of the manner of its -making and of the anointing with it, he said the same as he had said -before about the garment. Then when he came to the wine, and had -learned about the manner of its making, being exceedingly delighted -with the taste of the drink he asked besides what food the king ate, -and what was the longest time that a Persian man lived. They told him -that he ate bread, explaining to him first the manner of growing the -wheat, and they said that eighty years was the longest term of life -appointed for a Persian man. In answer to this the Ethiopian said that -he did not wonder that they lived but a few years, when they fed upon -dung; for indeed they would not be able to live even so many years as -this, if they did not renew their vigour with the drink, indicating to -the Ichthyophagoi the wine; for in regard to this, he said, his people -were much behind the Persians. 23. Then when the Ichthyophagoi asked -the king in return about the length of days and the manner of life of -his people, he answered that the greater number of them reached the -age of a hundred and twenty years, and some surpassed even this; and -their food was boiled flesh and their drink was milk. And when the -spies marvelled at the number of years, he conducted them to a certain -spring, in the water of which they washed and became more sleek of -skin, as if it were a spring of oil; and from it there came a scent as -it were of violets: and the water of this spring, said the spies, was -so exceedingly weak that it was not possible for anything to float -upon it, either wood or any of those things which are lighter than -wood, but they all went to the bottom. If this water which they have -be really such as it is said to be, it would doubtless be the cause -why the people are long-lived, as making use of it for all the -purposes of life. Then when they departed from this spring, he led -them to a prison-house for men, and there all were bound in fetters of -gold. Now among these Ethiopians bronze is the rarest and most -precious of all things. Then when they had seen the prison-house they -saw also the so-called table of the Sun: 24, and after this they saw -last of all their receptacles of dead bodies, which are said to be -made of crystal in the following manner:--when they have dried the -corpse, whether it be after the Egyptian fashion or in some other way, -they cover it over completely with plaster[21] and then adorn it with -painting, making the figure as far as possible like the living man. -After this they put about it a block of crystal hollowed out; for this -they dig up in great quantity and it is very easy to work: and the -dead body being in the middle of the block is visible through it, but -produces no unpleasant smell nor any other effect which is unseemly, -and it has all its parts visible like the dead body itself. For a year -then they who are most nearly related to the man keep the block in -their house, giving to the dead man the first share of everything and -offering to him sacrifices: and after this period they carry it out -and set it up round about the city. - -25. After they had seen all, the spies departed to go back; and when -they reported these things, forthwith Cambyses was enraged and -proceeded to march his army against the Ethiopians, not having ordered -any provision of food nor considered with himself that he was -intending to march an army to the furthest extremities of the earth; -but as one who is mad and not in his right senses, when he heard the -report of the Ichthyophagoi he began the march, ordering those of the -Hellenes who were present to remain behind in Egypt, and taking with -him his whole land force: and when in the course of his march he had -arrived at Thebes, he divided off about fifty thousand of his army, -and these he enjoined to make slaves of the Ammonians and to set fire -to the seat of the Oracle of Zeus, but he himself with the remainder -of his army went on against the Ethiopians. But before the army had -passed over the fifth part of the way, all that they had of provisions -came to an end completely; and then after the provisions the beasts of -burden also were eaten up and came to an end. Now if Cambyses when he -perceived this had changed his plan and led his army back, he would -have been a wise man in spite of[22] his first mistake; as it was, -however, he paid no regard, but went on forward without stopping. The -soldiers accordingly, so long as they were able to get anything from -the ground, prolonged their lives by eating grass; but when they came -to the sand, some did a fearful deed, that is to say, out of each -company of ten they selected by lot one of themselves and devoured -him: and Cambyses, when he heard it, being alarmed by this eating of -one another gave up the expedition against the Ethiopians and set -forth to go back again; and he arrived at Thebes having suffered loss -of a great number of his army. Then from Thebes he came down to -Memphis and allowed the Hellenes to sail away home. - -26. Thus fared the expedition against the Ethiopians: and those of the -Persians who had been sent to march against the Ammonians set forth -from Thebes and went on their way with guides; and it is known that -they arrived at the city of Oasis, which is inhabited by Samians said -to be of the Aischrionian tribe, and is distant seven days' journey -from Thebes over sandy desert: now this place is called in the speech -of the Hellenes the "Isle of the Blessed." It is said that the army -reached this place, but from that point onwards, except the Ammonians -themselves and those who have heard the account from them, no man is -able to say anything about them; for they neither reached the -Ammonians nor returned back. This however is added to the story by the -Ammonians themselves:--they say that as the army was going from this -Oasis through the sandy desert to attack them, and had got to a point -about mid-way between them and the Oasis, while they were taking their -morning meal a violent South Wind blew upon them, and bearing with it -heaps of the desert sand it buried them under it, and so they -disappeared and were seen no more. Thus the Ammonians say that it came -to pass with regard to this army. - -27. When Cambyses arrived at Memphis, Apis appeared to the Egyptians, -whom the Hellenes call Epaphos: and when he had appeared, forthwith -the Egyptians began to wear their fairest garments and to have -festivities. Cambyses accordingly seeing the Egyptians doing thus, and -supposing that they were certainly acting so by way of rejoicing -because he had fared ill, called for the officers who had charge of -Memphis; and when they had come into his presence, he asked them why -when he was at Memphis on the former occasion, the Egyptians were -doing nothing of this kind, but only now, when he came there after -losing a large part of his army. They said that a god had appeared to -them, who was wont to appear at intervals of long time, and that -whenever he appeared, then all the Egyptians rejoiced and kept -festival. Hearing this Cambyses said that they were lying, and as -liars he condemned them to death. 28. Having put these to death, next -he called the priests into his presence; and when the priests answered -him after the same manner, he said that it should not be without his -knowledge if a tame god had come to the Egyptians; and having so said -he bade the priests bring Apis away into his presence: so they went to -bring him. Now this Apis-Epaphos is a calf born of a cow who after -this is not permitted to conceive any other offspring; and the -Egyptians say that a flash of light comes down from heaven upon this -cow, and of this she produces Apis. This calf which is called Apis is -black and has the following signs, namely a white square[23] upon the -forehead, and on the back the likeness of an eagle, and in the tail -the hairs are double, and on[24] the tongue there is a mark like a -beetle. 29. When the priests had brought Apis, Cambyses being somewhat -affected with madness drew his dagger, and aiming at the belly of -Apis, struck his thigh: then he laughed and said to the priests: "O ye -wretched creatures, are gods born such as this, with blood and flesh, -and sensible of the stroke of iron weapons? Worthy indeed of Egyptians -is such a god as this. Ye however at least shall not escape without -punishment for making a mock of me." Having thus spoken he ordered -those whose duty it was to do such things, to scourge the priests -without mercy, and to put to death any one of the other Egyptians whom -they should find keeping the festival. Thus the festival of the -Egyptians had been brought to an end, and the priests were being -chastised, and Apis wounded by the stroke in his thigh lay dying in -the temple. 30. Him, when he had brought his life to an end by reason -of the wound, the priests buried without the knowledge of Cambyses: -but Cambyses, as the Egyptians say, immediately after this evil deed -became absolutely mad, not having been really in his right senses even -before that time: and the first of his evil deeds was that he put to -death his brother Smerdis, who was of the same father and the same -mother as himself. This brother he had sent away from Egypt to Persia -in envy, because alone of all the Persians he had been able to draw -the bow which the Ichthyophagoi brought from the Ethiopian king, to an -extent of about two finger-breadths; while of the other Persians not -one had proved able to do this. Then when Smerdis had gone away to -Persia, Cambyses saw a vision in his sleep of this kind:--it seemed to -him that a messenger came from Persia and reported that Smerdis -sitting upon the royal throne had touched the heaven with his head. -Fearing therefore with regard to this lest his brother might slay him -and reign in his stead, he sent Prexaspes to Persia, the man whom of -all the Persians he trusted most, with command to slay him. He -accordingly went up to Susa and slew Smerdis; and some say that he -took him out of the chase and so slew him, others that he brought him -to the Erythraian Sea and drowned him. - -31. This they say was the first beginning of the evil deeds of -Cambyses; and next after this he put to death his sister, who had -accompanied him to Egypt, to whom also he was married, she being his -sister by both parents. Now he took her to wife in the following -manner (for before this the Persians had not been wont at all to marry -their sisters):--Cambyses fell in love with one of his sisters, and -desired to take her to wife; so since he had it in mind to do that -which was not customary, he called the Royal Judges and asked them -whether there existed any law which permitted him who desired it to -marry his sister. Now the Royal Judges are men chosen out from among -the Persians, and hold their office until they die or until some -injustice is found in them, so long and no longer. These pronounce -decisions for the Persians and are the expounders of the ordinances of -their fathers, and all matters are referred to them. So when Cambyses -asked them, they gave him an answer which was both upright and safe, -saying that they found no law which permitted a brother to marry his -sister, but apart from that they had found a law to the effect that -the king of the Persians might do whatsoever he desired. Thus on the -one hand they did not tamper with the law for fear of Cambyses, and at -the same time, that they might not perish themselves in maintaining -the law, they found another law beside that which was asked for, which -was in favour of him who wished to marry his sisters. So Cambyses at -that time took to wife her with whom he was in love, but after no long -time he took another sister. Of these it was the younger whom he put -to death, she having accompanied him to Egypt. 32. About her death, as -about the death of Smerdis, two different stories are told. The -Hellenes say that Cambyses had matched a lion's cub in fight with a -dog's whelp, and this wife of his was also a spectator of it; and when -the whelp was being overcome, another whelp, its brother, broke its -chain and came to help it; and having become two instead of one, the -whelps then got the better of the cub: and Cambyses was pleased at the -sight, but she sitting by him began to weep; and Cambyses perceived it -and asked wherefore she wept; and she said that she had wept when she -saw that the whelp had come to the assistance of its brother, because -she remembered Smerdis and perceived that there was no one who would -come to his[25] assistance. The Hellenes say that it was for this -saying that she was killed by Cambyses: but the Egyptians say that as -they were sitting round at table, the wife took a lettuce and pulled -off the leaves all round, and then asked her husband whether the -lettuce was fairer when thus plucked round or when covered with -leaves, and he said "when covered with leaves": she then spoke thus: -"Nevertheless thou didst once produce the likeness of this lettuce, -when thou didst strip bare the house of Cyrus." And he moved to anger -leapt upon her, being with child, and she miscarried and died. - -33. These were the acts of madness done by Cambyses towards those of -his own family, whether the madness was produced really on account of -Apis or from some other cause, as many ills are wont to seize upon -men; for it is said moreover that Cambyses had from his birth a -certain grievous malady, that which is called by some the "sacred" -disease:[26] and it was certainly nothing strange that when the body -was suffering from a grievous malady, the mind should not be sound -either. 34. The following also are acts of madness which he did to the -other Persians:--To Prexaspes, the man whom he honoured most and who -used to bear his messages[26a] (his son also was cup-bearer to -Cambyses, and this too was no small honour),--to him it is said that -he spoke as follows: "Prexaspes, what kind of a man do the Persians -esteem me to be, and what speech do they hold concerning me?" and he -said: "Master, in all other respects thou art greatly commended, but -they say that thou art overmuch given to love of wine." Thus he spoke -concerning the Persians; and upon that Cambyses was roused to anger, -and answered thus: "It appears then that the Persians say I am given -to wine, and that therefore I am beside myself and not in my right -mind; and their former speech then was not sincere." For before this -time, it seems, when the Persians and Crœsus were sitting with him in -council, Cambyses asked what kind of a man they thought he was as -compared with his father Cyrus;[27] and they answered that he was -better than his father, for he not only possessed all that his father -had possessed, but also in addition to this had acquired Egypt and the -Sea. Thus the Persians spoke; but Crœsus, who was present and was not -satisfied with their judgment, spoke thus to Cambyses: "To me, O son -of Cyrus, thou dost not appear to be equal to thy father, for not yet -hast thou a son such as he left behind him in you." Hearing this -Cambyses was pleased, and commended the judgment of Crœsus. 35. So -calling to mind this, he said in anger to Prexaspes: "Learn then now -for thyself whether the Persians speak truly, or whether when they say -this they are themselves out of their senses: for if I, shooting at -thy son there standing before the entrance of the chamber, hit him in -the very middle of the heart, the Persians will be proved to be -speaking falsely, but if I miss, then thou mayest say that the -Persians are speaking the truth and that I am not in my right mind." -Having thus said he drew his bow and hit the boy; and when the boy had -fallen down, it is said that he ordered them to cut open his body and -examine the place where he was hit; and as the arrow was found to be -sticking in the heart, he laughed and was delighted, and said to the -father of the boy: "Prexaspes, it has now been made evident, as thou -seest, that I am not mad, but that it is the Persians who are out of -their senses; and now tell me, whom of all men didst thou ever see -before this time hit the mark so well in shooting?" Then Prexaspes, -seeing that the man was not in his right senses and fearing for -himself, said: "Master, I think that not even God himself could have -hit the mark so fairly." Thus he did at that time: and at another time -he condemned twelve of the Persians, men equal to the best, on a -charge of no moment, and buried them alive with the head downwards. - -36. When he was doing these things, Crœsus the Lydian judged it right -to admonish him in the following words: "O king, do not thou indulge -the heat of thy youth and passion in all things, but retain and hold -thyself back: it is a good thing to be prudent, and forethought is -wise. Thou however are putting to death men who are of thine own -people, condemning them on charges of no moment, and thou art putting -to death men's sons also. If thou do many such things, beware lest the -Persians make revolt from thee. As for me, thy father Cyrus gave me -charge, earnestly bidding me to admonish thee, and suggest to thee -that which I should find to be good." Thus he counselled him, -manifesting goodwill towards him; but Cambyses answered: "Dost /thou/ -venture to counsel me, who excellently well didst rule thine own -country, and well didst counsel my father, bidding him pass over the -river Araxes and go against the Massagetai, when they were willing to -pass over into our land, and so didst utterly ruin thyself by ill -government of thine own land, and didst utterly ruin Cyrus, who -followed thy counsel. However thou shalt not escape punishment now, -for know that before this I had very long been desiring to find some -occasion against thee." Thus having said he took his bow meaning to -shoot him, but Crœsus started up and ran out: and so since he could -not shoot him, he gave orders to his attendants to take and slay him. -The attendants however, knowing his moods, concealed Crœsus, with the -intention that if Cambyses should change his mind and seek to have -Crœsus again, they might produce him and receive gifts as the price of -saving his life; but if he did not change his mind nor feel desire to -have him back, then they might kill him. Not long afterwards Cambyses -did in fact desire to have Crœsus again, and the attendants perceiving -this reported to him that he was still alive: and Cambyses said that -he rejoiced with Crœsus that he was still alive, but that they who had -preserved him should not get off free, but he would put them to death: -and thus he did. - -37. Many such acts of madness did he both to Persians and allies, -remaining at Memphis and opening ancient tombs and examining the dead -bodies. Likewise also he entered into the temple of Hephaistos and -very much derided the image of the god: for the image of Hephaistos -very nearly resembles the Phenician /Pataicoi/, which the Phenicians -carry about on the prows of their triremes; and for him who has not -seen these, I will indicate its nature,--it is the likeness of a -dwarfish man. He entered also into the temple of the Cabeiroi, into -which it is not lawful for any one to enter except the priest only, -and the images there he even set on fire, after much mockery of them. -Now these also are like the images of Hephaistos, and it is said that -they are the children of that god. - -38. It is clear to me therefore by every kind of proof that Cambyses -was mad exceedingly; for otherwise he would not have attempted to -deride religious rites and customary observances. For if one should -propose to all men a choice, bidding them select the best customs from -all the customs that there are, each race of men, after examining them -all, would select those of his own people; thus all think that their -own customs are by far the best: and so it is not likely that any but -a madman would make a jest of such things. Now of the fact that all -men are thus wont to think about their customs, we may judge by many -other proofs and more specially by this which follows:--Dareios in the -course of his reign summoned those of the Hellenes who were present in -his land, and asked them for what price they would consent to eat up -their fathers when they died; and they answered that for no price -would they do so. After this Dareios summoned those Indians who are -called Callatians, who eat their parents, and asked them in presence -of the Hellenes, who understood what they said by help of an -interpreter, for what payment they would consent to consume with fire -the bodies of their fathers when they died; and they cried out aloud -and bade him keep silence from such words. Thus then these things are -established by usage, and I think that Pindar spoke rightly in his -verse, when he said that "of all things law is king."[28] - -***** - -39. Now while Cambyses was marching upon Egypt, the Lacedemonians also -had made an expedition against Samos and against Polycrates the son of -Aiakes, who had risen against the government and obtained rule over -Samos. At first he had divided the State into three parts and had -given a share to his brothers Pantagnotos and Syloson; but afterwards -he put to death one of these, and the younger, namely Syloson, he -drove out, and so obtained possession of the whole of Samos. Then, -being in possession,[29] he made a guest-friendship with Amasis the -king of Egypt, sending him gifts and receiving gifts in return from -him. After this straightway within a short period of time the power of -Polycrates increased rapidly, and there was much fame of it not only -in Ionia, but also over the rest of Hellas: for to whatever part he -directed his forces, everything went fortunately for him: and he had -got for himself a hundred fifty-oared galleys and a thousand archers, -and he plundered from all, making no distinction of any; for it was -his wont to say that he would win more gratitude from his friend by -giving back to him that which he had taken, than by not taking at -all.[30] So he had conquered many of the islands and also many cities -of the continent, and besides other things he gained the victory in a -sea-fight over the Lesbians, as they were coming to help the Milesians -with their forces, and conquered them: these men dug the whole trench -round the wall of the city of Samos working in chains. 40. Now Amasis, -as may be supposed, did not fail to perceive that Polycrates was very -greatly fortunate, and[31] it was to him an object of concern; and as -much more good fortune yet continued to come to Polycrates, he wrote -upon a paper these words and sent them to Samos: "Amasis to Polycrates -thus saith:--It is a pleasant thing indeed to hear that one who is a -friend and guest is faring well; yet to me thy great good fortune is -not pleasing, since I know that the Divinity is jealous; and I think -that I desire, both for myself and for those about whom I have care, -that in some of our affairs we should be prosperous and in others -should fail, and thus go through life alternately faring[32] well and -ill, rather than that we should be prosperous in all things: for never -yet did I hear tell of any one who was prosperous in all things and -did not come to an utterly[33] evil end at the last. Now therefore do -thou follow my counsel and act as I shall say with respect to thy -prosperous fortunes. Take thought and consider, and that which thou -findest to be the most valued by thee, and for the loss of which thou -wilt most be vexed in thy soul, that take and cast away in such a -manner that it shall never again come to the sight of men; and if in -future from that time forward good fortune does not befall thee in -alternation with calamities,[34] apply remedies in the manner by me -suggested." 41. Polycrates, having read this and having perceived by -reflection that Amasis suggested to him good counsel, sought to find -which one of his treasures he would be most afflicted in his soul to -lose; and seeking he found this which I shall say:--he had a signet -which he used to wear, enchased in gold and made of an emerald stone; -and it was the work of Theodoros the son of Telecles of Samos.[35] -Seeing then that he thought it good to cast this away, he did thus:-- -he manned a fifty-oared galley with sailors and went on board of it -himself; and then he bade them put out into the deep sea. And when he -had got to a distance from the island, he took off the signet-ring, -and in the sight of all who were with him in the ship he threw it into -the sea. Thus having done he sailed home; and when he came to his -house he mourned for his loss. 42. But on the fifth or sixth day after -these things it happened to him as follows:--a fisherman having caught -a large and beautiful fish, thought it right that this should be given -as a gift to Polycrates. He bore it therefore to the door of the -palace and said that he desired to come into the presence of -Polycrates, and when he had obtained this he gave him the fish, -saying: "O king, having taken this fish I did not think fit to bear it -to the market, although I am one who lives by the labour of his hands; -but it seemed to me that it was worthy of thee and of thy monarchy: -therefore I bring it and present it to thee." He then, being pleased -at the words spoken, answered thus: "Thou didst exceedingly well, and -double thanks are due to thee, for thy words and also for thy gift; -and we invite thee to come to dinner." The fisherman then, thinking -this a great thing, went away to this house; and the servants as they -were cutting up the fish found in its belly the signet-ring of -Polycrates. Then as soon as they had seen it and taken it up, they -bore it rejoicing to Polycrates, and giving him the signet-ring they -told him in what manner it had been found: and he perceiving that the -matter was of God, wrote upon paper all that he had done and all that -had happened to him, and having written he despatched it to Egypt.[36] -43. Then Amasis, when he had read the paper which had come from -Polycrates, perceived that it was impossible for man to rescue man -from the event which was to come to pass, and that Polycrates was -destined not to have a good end, being prosperous in all things, -seeing that he found again even that which he cast away. Therefore he -sent an envoy to him in Samos and said that he broke off the guest- -friendship; and this he did lest when a fearful and great mishap -befell Polycrates, he might himself be grieved in his soul as for a -man who was his guest. - -44. It was this Polycrates then, prosperous in all things, against -whom the Lacedemonians were making an expedition, being invited by -those Samians who afterwards settled at Kydonia in Crete, to come to -their assistance. Now Polycrates had sent an envoy to Cambyses the son -of Cyrus without the knowledge of the Samians, as he was gathering an -army to go against Egypt, and had asked him to send to him in Samos -and to ask for an armed force. So Cambyses hearing this very readily -sent to Samos to ask Polycrates to send a naval force with him against -Egypt: and Polycrates selected of the citizens those whom he most -suspected of desiring to rise against him and sent them away in forty -triremes, charging Cambyses not to send them back. 45. Now some say -that those of the Samians who were sent away by Polycrates never -reached Egypt, but when they arrived on their voyage at Carpathos,[37] -they considered with themselves, and resolved not to sail on any -further: others say that they reached Egypt and being kept under guard -there, they made their escape from thence. Then, as they were sailing -in to Samos, Polycrates encountered them with ships and engaged battle -with them; and those who were returning home had the better and landed -in the island; but having fought a land-battle in the island, they -were worsted, and so sailed to Lacedemon. Some however say that those -from Egypt defeated Polycrates in the battle; but this in my opinion -is not correct, for there would have been no need for them to invite -the assistance of the Lacedemonians if they had been able by -themselves to bring Polycrates to terms. Moreover, it is not -reasonable either, seeing that he had foreign mercenaries and native -archers very many in number, to suppose that he was worsted by the -returning Samians, who were but few. Then Polycrates gathered together -the children and wives of his subjects and confined them in the ship- -sheds, keeping them ready so that, if it should prove that his -subjects deserted to the side of the returning exiles, he might burn -them with the sheds. - -46. When those of the Samians who had been driven out by Polycrates -reached Sparta, they were introduced before the magistrates and spoke -at length, being urgent in their request. The magistrates however at -the first introduction replied that they had forgotten the things -which had been spoken at the beginning, and did not understand those -which were spoken at the end. After this they were introduced a second -time, and bringing with them a bag they said nothing else but this, -namely that the bag was in want of meal; to which the others replied -that they had overdone it with the bag.[38] However, they resolved to -help them. 47. Then the Lacedemonians prepared a force and made -expedition to Samos, in repayment of former services, as the Samians -say, because the Samians had first helped them with ships against the -Messenians; but the Lacedemonians say that they made the expedition -not so much from desire to help the Samians at their request, as to -take vengeance on their own behalf for the robbery of the mixing-bowl -which they had been bearing as a gift to Crœsus,[39] and of the -corslet which Amasis the king of Egypt had sent as a gift to them; for -the Samians had carried off the corslet also in the year before they -took the bowl; and it was of linen with many figures woven into it and -embroidered with gold and with cotton; and each thread of this corslet -is worthy of admiration, for that being itself fine it has in it three -hundred and sixty fibres, all plain to view. Such another as this -moreover is that which Amasis dedicated as an offering to Athene at -Lindos. - -48. The Corinthians also took part with zeal in this expedition -against Samos, that it might be carried out; for there had been an -offence perpetrated against them also by the Samians a generation -before[40] the time of this expedition and about the same time as the -robbery of the bowl. Periander the son of Kypselos had despatched -three hundred sons of the chief men of Corcyra to Alyattes at Sardis -to be made eunuchs; and when the Corinthians who were conducting the -boys had put in to Samos, the Samians, being informed of the story and -for what purpose they were being conducted to Sardis, first instructed -the boys to lay hold of the temple of Artemis, and then they refused -to permit the Corinthians to drag the suppliants away from the temple: -and as the Corinthians cut the boys off from supplies of food, the -Samians made a festival, which they celebrate even to the present time -in the same manner: for when night came on, as long as the boys were -suppliants they arranged dances of maidens and youths, and in -arranging the dances they made it a rule of the festival that sweet -cakes of sesame and honey should be carried, in order that the -Corcyrean boys might snatch them and so have support; and this went on -so long that at last the Corinthians who had charge of the boys -departed and went away; and as for the boys, the Samians carried them -back to Corcyra. 49. Now, if after the death of Periander the -Corinthians had been on friendly terms with the Corcyreans, they would -not have joined in the expedition against Samos for the cause which -has been mentioned; but as it is, they have been ever at variance with -one another since they first colonised the island.[41] This then was -the cause why the Corinthians had a grudge against the Samians. - -50. Now Periander had chosen out the sons of the chief men of Corcyra -and was sending them to Sardis to be made eunuchs, in order that he -might have revenge; since the Corcyreans had first begun the offence -and had done to him a deed of reckless wrong. For after Periander had -killed his wife Melissa, it chanced to him to experience another -misfortune in addition to that which had happened to him already, and -this was as follows:--He had by Melissa two sons, the one of seventeen -and the other of eighteen years. These sons their mother's father -Procles, who was despot of Epidauros, sent for to himself and kindly -entertained, as was to be expected seeing that they were the sons of -his own daughter; and when he was sending them back, he said in taking -leave of them: "Do ye know, boys, who it was that killed your mother?" -Of this saying the elder of them took no account, but the younger, -whose name was Lycophron, was grieved so greatly at hearing it, that -when he reached Corinth again he would neither address his father, nor -speak to him when his father would have conversed with him, nor give -any reply when he asked questions, regarding him as the murderer of -his mother. At length Periander being enraged with his son drove him -forth out of his house. 51. And having driven him forth, he asked of -the elder son what his mother's father had said to them in his -conversation. He then related how Procles had received them in a -kindly manner, but of the saying which he had uttered when he parted -from them he had no remembrance, since he had taken no note of it. So -Periander said that it could not be but that he had suggested to them -something, and urged him further with questions; and he after that -remembered, and told of this also. Then Periander taking note of -it[42] and not desiring to show any indulgence, sent a messenger to -those with whom the son who had been driven forth was living at that -time, and forbade them to receive him into their houses; and whenever -having been driven away from one house he came to another, he was -driven away also from this, since Periander threatened those who -received him, and commanded them to exclude him; and so being driven -away again he would go to another house, where persons lived who were -his friends, and they perhaps received him because he was the son of -Periander, notwithstanding that they feared. 52. At last Periander -made a proclamation that whosoever should either receive him into -their houses or converse with him should be bound to pay a fine[43] to -Apollo, stating the amount that it should be. Accordingly, by reason -of this proclamation no one was willing either to converse with him or -to receive him into their house; and moreover even he himself did not -think it fit to attempt it, since it had been forbidden, but he lay -about in the porticoes enduring exposure: and on the fourth day after -this, Periander seeing him fallen into squalid misery and starvation -felt pity for him; and abating his anger he approached him and began -to say: "Son, which of these two is to be preferred, the fortune which -thou dost now experience and possess,[44] or to inherit the power and -wealth which I possess now, by being submissive to thy father's will? -Thou however, being my son and the prince[45] of wealthy Corinth, -didst choose nevertheless the life of a vagabond by making opposition -and displaying anger against him with whom it behoved thee least to -deal so; for if any misfortune happened in those matters, for which -cause thou hast suspicion against me, this has happened to me first, -and I am sharer in the misfortune more than others, inasmuch as I did -the deed[46] myself. Do thou however, having learnt by how much to be -envied is better than to be pitied, and at the same time what a -grievous thing it is to be angry against thy parents and against those -who are stronger than thou, come back now to the house." Periander -with these words endeavoured to restrain him; but he answered nothing -else to his father, but said only that he ought to pay a fine to the -god for having come to speech with him. Then Periander, perceiving -that the malady of his son was hopeless and could not be overcome, -despatched a ship to Corcyra, and so sent him away out of his sight, -for he was ruler also of that island; and having sent him away, -Periander proceeded to make war against his father-in-law Procles, -esteeming him most to blame for the condition in which he was; and he -took Epidauros and took also Procles himself and made him a prisoner. -53. When however, as time went on, Periander had passed his prime and -perceived within himself that he was no longer able to overlook and -manage the government of the State, he sent to Corcyra and summoned -Lycophron to come back and take the supreme power; for in the elder of -his sons he did not see the required capacity, but perceived clearly -that he was of wits too dull. Lycophron however did not deign even to -give an answer to the bearer of his message. Then Periander, clinging -still in affection to the youth, sent to him next his own daughter, -the sister of Lycophron, supposing that he would yield to her -persuasion more than to that of others; and she arrived there and -spoke to him thus: "Boy, dost thou desire that both the despotism -should fall to others, and also the substance of thy father, carried -off as plunder, rather than that thou shouldest return back and -possess them? Come back to thy home: cease to torment thyself. Pride -is a mischievous possession. Heal not evil with evil. Many prefer that -which is reasonable to that which is strictly just; and many ere now -in seeking the things of their mother have lost the things of their -father. Despotism is an insecure thing, and many desire it: moreover -he is now an old man and past his prime. Give not thy good things unto -others." She thus said to him the most persuasive things, having been -before instructed by her father: but he in answer said, that he would -never come to Corinth so long as he heard that his father was yet -alive. When she had reported this, Periander the third time sent an -envoy, and said that he desired himself to come to Corcyra, exhorting -Lycophron at the same time to come back to Corinth and to be his -successor on the throne. The son having agreed to return on these -terms, Periander was preparing to sail to Corcyra and his son to -Corinth; but the Corcyreans, having learnt all that had taken place, -put the young man to death, in order that Periander might not come to -their land. For this cause it was that Periander took vengeance on -those of Corcyra. - -54. The Lacedemonians then had come with a great armament and were -besieging Samos; and having made an attack upon the wall, they -occupied the tower which stands by the sea in the suburb of the city, -but afterwards when Polycrates came up to the rescue with a large body -they were driven away from it. Meanwhile by the upper tower which is -upon the ridge of the mountain there had come out to the fight the -foreign mercenaries and many of the Samians themselves, and these -stood their ground against the Lacedemonians for a short while and -then began to fly backwards; and the Lacedemonians followed and were -slaying them. 55. Now if the Lacedemonians there present had all been -equal on that day to Archias and Lycopas, Samos would have been -captured; for Archias and Lycopas alone rushed within the wall -together with the flying Samians, and being shut off from retreat were -slain within the city of the Samians. I myself moreover had converse -in Pitane (for to that deme he belonged) with the third in descent -from this Archias, another Archias the son of Samios the son of -Archias, who honoured the Samians of all strangers most; and not only -so, but he said that his own father had been called Samios because -/his/ father Archias had died by a glorious death in Samos; and he -said that he honoured Samians because his grandfather had been granted -a public funeral by the Samians. 56. The Lacedemonians then, when they -had been besieging Samos for forty days and their affairs made no -progress, set forth to return to Peloponnesus. But according to the -less credible account which has been put abroad of these matters -Polycrates struck in lead a quantity of a certain native coin, and -having gilded the coins over, gave them to the Lacedemonians, and they -received them and upon that set forth to depart. This was the first -expedition which the Lacedemonians (being Dorians)[46a] made into -Asia. - -57. Those of the Samians who had made the expedition against -Polycrates themselves also sailed away, when the Lacedemonians were -about to desert them, and came to Siphnos: for they were in want of -money, and the people of Siphnos were then at their greatest height of -prosperity and possessed wealth more than all the other islanders, -since they had in their island mines of gold and silver, so that there -is a treasury dedicated at Delphi with the tithe of the money which -came in from these mines, and furnished in a manner equal to the -wealthiest of these treasuries: and the people used to divide among -themselves the money which came in from the mines every year. So when -they were establishing the treasury, they consulted the Oracle as to -whether their present prosperity was capable of remaining with them -for a long time, and the Pythian prophetess gave them this reply: - - "But when with white shall be shining[47] the hall of the city[48] in Siphnos, - And when the market is white of brow, one wary is needed - Then, to beware of an army[49] of wood and a red-coloured herald." - -Now just at that time the market-place and city hall[48] of the -Siphnians had been decorated with Parian marble. 58. This oracle they -were not able to understand either then at first or when the Samians -had arrived: for as soon as the Samians were putting in[50] to Siphnos -they sent one of their ships to bear envoys to the city: now in old -times all ships were painted with red, and this was that which the -Pythian prophetess was declaring beforehand to the Siphnians, bidding -them guard against the "army of wood" and the "red-coloured herald." -The messengers accordingly came and asked the Siphnians to lend them -ten talents; and as they refused to lend to them, the Samians began to -lay waste their lands: so when they were informed of it, forthwith the -Siphnians came to the rescue, and having engaged battle with them were -defeated, and many of them were cut off by the Samians and shut out of -the city; and the Samians after this imposed upon them a payment of a -hundred talents. 59. Then from the men of Hermion they received by -payment of money the island of Hydrea, which is near the coast of -Peloponnese, and they gave it in charge to the Troizenians, but they -themselves settled at Kydonia which is in Crete, not sailing thither -for that purpose but in order to drive the Zakynthians out of the -island. Here they remained and were prosperous for five years, so much -so that they were the builders of the temples which are now existing -in Kydonia, and also of the house of Dictyna.[51] In the sixth year -however the Eginetans together with the Cretans conquered them in a -sea-fight and brought them to slavery; and they cut off the prows of -their ships, which were shaped like boars, and dedicated them in the -temple of Athene in Egina. This the Eginetans did because they had a -grudge against the Samians; for the Samians had first made expedition -against Egina, when Amphicrates was king in Samos, and had done much -hurt to the Eginetans and suffered much hurt also from them. Such was -the cause of this event: 60, and about the Samians I have spoken at -greater length, because they have three works which are greater than -any others that have been made by Hellenes: first a passage beginning -from below and open at both ends, dug through a mountain not less than -a hundred and fifty fathoms[52] in height; the length of the passage -is seven furlongs[53] and the height and breadth each eight feet, and -throughout the whole of it another passage has been dug twenty cubits -in depth and three feet in breadth, through which the water is -conducted and comes by the pipes to the city, brought from an abundant -spring: and the designer of this work was a Megarian, Eupalinos the -son of Naustrophos. This is one of the three; and the second is a mole -in the sea about the harbour, going down to a depth of as much as[54] -twenty fathoms; and the length of the mole is more than two furlongs. -The third work which they have executed is a temple larger than all -the other temples of which we know. Of this the first designer was -Rhoicos the son of Philes, a native of Samos. For this reason I have -spoken at greater length of the Samians. - -***** - -61. Now while Cambyses the son of Cyrus was spending a long time in -Egypt and had gone out of his right mind, there rose up against him -two brothers, Magians, of whom the one had been left behind by -Cambyses as caretaker of his household. This man, I say, rose up -against him perceiving that the occurrence of the death of Smerdis was -being kept secret, and that there were but few of the Persians who -were aware of it, while the greater number believed without doubt that -he was still alive. Therefore he endeavoured to obtain the kingdom, -and he formed his plan as follows:--he had a brother (that one who, as -I said, rose up with him against Cambyses), and this man in form very -closely resembled Smerdis the son of Cyrus, whom Cambyses had slain, -being his own brother. He was like Smerdis, I say, in form, and not -only so but he had the same name, Smerdis. Having persuaded this man -that he would manage everything for him, the Magian Patizeithes -brought him and seated him upon the royal throne: and having so done -he sent heralds about to the various provinces, and among others one -to the army in Egypt, to proclaim to them that they must obey Smerdis -the son of Cyrus for the future instead of Cambyses. 62. So then the -other heralds made this proclamation, and also the one who was -appointed to go to Egypt, finding Cambyses and his army at Agbatana in -Syria, stood in the midst and began to proclaim that which had been -commanded to him by the Magian. Hearing this from the herald, and -supposing that the herald was speaking the truth and that he had -himself been betrayed by Prexaspes, that is to say, that when -Prexaspes was sent to kill Smerdis he had not done so, Cambyses looked -upon Prexaspes and said: "Prexaspes, was it thus that thou didst -perform for me the thing which I gave over to thee to do?" and he -said: "Master, the saying is not true that Smerdis thy brother has -risen up against thee, nor that thou wilt have any contention arising -from him, either great or small: for I myself, having done that which -thou didst command me to do, buried him with my own hands. If -therefore the dead have risen again to life, then thou mayest expect -that Astyages also the Mede will rise up against thee; but if it is as -it was beforetime, there is no fear now that any trouble shall spring -up for you, at least from him. Now therefore I think it well that some -should pursue after the herald and examine him, asking from whom he -has come to proclaim to us that we are to obey Smerdis as king." 63. -When Prexaspes had thus spoken, Cambyses was pleased with the advice, -and accordingly the herald was pursued forthwith and returned. Then -when he had come back, Prexaspes asked him as follows: "Man, thou -sayest that thou art come as a messenger from Smerdis the son of -Cyrus: now therefore speak the truth and go away in peace. I ask thee -whether Smerdis himself appeared before thine eyes and charged thee to -say this, or some one of those who serve him." He said: "Smerdis the -son of Cyrus I have never yet seen, since the day that king Cambyses -marched to Egypt: but the Magian whom Cambyses appointed to be -guardian of his household, he, I say, gave me this charge, saying that -Smerdis the son of Cyrus was he who laid the command upon me to speak -these things to you." Thus he spoke to them, adding no falsehoods to -the first, and Cambyses said: "Prexaspes, thou hast done that which -was commanded thee like an honest man, and hast escaped censure; but -who of the Persians may this be who has risen up against me and -usurped the name of Smerdis?" He said: "I seem to myself, O king, to -have understanding of this which has come to pass: the Magians have -risen against thee, Patizeithes namely, whom thou didst leave as -caretaker of thy household, and his brother Smerdis." 64. Then -Cambyses, when he heard the name of Smerdis, perceived at once the -true meaning of this report and of the dream, for he thought in his -sleep that some one had reported to him that Smerdis was sitting upon -the royal throne and had touched the heaven with his head: and -perceiving that he had slain his brother without need, he began to -lament for Smerdis; and having lamented for him and sorrowed greatly -for the whole mishap, he was leaping upon his horse, meaning as -quickly as possible to march his army to Susa against the Magian; and -as he leapt upon his horse, the cap of his sword-sheath fell off, and -the sword being left bare struck his thigh. Having been wounded then -in the same part where he had formerly struck Apis the god of the -Egyptians, and believing that he had been struck with a mortal blow, -Cambyses asked what was the name of that town, and they said -"Agbatana." Now even before this he had been informed by the Oracle at -the city of Buto that in Agbatana he should bring his life to an end: -and he supposed that he should die of old age in Agbatana in Media, -where was his chief seat of power; but the oracle, it appeared, meant -in Agbatana of Syria. So when by questioning now he learnt the name of -the town, being struck with fear both by the calamity caused by the -Magian and at the same time by the wound, he came to his right mind, -and understanding the meaning of the oracle he said: "Here it is fated -that Cambyses the son of Cyrus shall end his life." 65. So much only -he said at that time; but about twenty days afterwards he sent for the -most honourable of the Persians who were with him, and said to them as -follows: "Persians, it has become necessary for me to make known to -you the thing which I was wont to keep concealed beyond all other -things. Being in Egypt I saw a vision in my sleep, which I would I had -never seen, and it seemed to me that a messenger came from home and -reported to me that Smerdis was sitting upon the royal throne and had -touched the heaven with his head. Fearing then lest I should be -deprived of my power by my brother, I acted quickly rather than -wisely; for it seems that it is not possible for man[55] to avert that -which is destined to come to pass. I therefore, fool that I was, sent -away Prexaspes to Susa to kill Smerdis; and when this great evil had -been done, I lived in security, never considering the danger that some -other man might at some time rise up against me, now that Smerdis had -been removed: and altogether missing the mark of that which was about -to happen, I have both made myself the murderer of my brother, when -there was no need, and I have been deprived none the less of the -kingdom; for it was in fact Smerdis the Magian of whom the divine -power declared to me beforehand in the vision that he should rise up -against me. So then, as I say, this deed has been done by me, and ye -must imagine that ye no longer have Smerdis the son of Cyrus alive: -but it is in truth the Magians who are masters of your kingdom, he -whom I left as guardian of my household and his brother Smerdis. The -man then who ought above all others to have taken vengeance on my -behalf for the dishonour which I have suffered from the Magians, has -ended his life by an unholy death received from the hands of those who -were his nearest of kin; and since he is no more, it becomes most -needful for me, as the thing next best of those which remain,[56] to -charge you, O Persians, with that which dying I desire should be done -for me. This then I lay upon you, calling upon the gods of the royal -house to witness it,--upon you and most of all upon those of the -Achaemenidai who are present here,--that ye do not permit the return -of the chief power to the Medes, but that if they have acquired it by -craft, by craft they be deprived of it by you, or if they have -conquered it by any kind of force, by force and by a strong hand ye -recover it. And if ye do this, may the earth bring forth her produce -and may your wives and your cattle be fruitful, while ye remain free -for ever; but if ye do not recover the power nor attempt to recover -it, I pray that curses the contrary of these blessings may come upon -you, and moreover that each man of the Persians may have an end to his -life like that which has come upon me." Then as soon as he had -finished speaking these things, Cambyses began to bewail and make -lamentation for all his fortunes. 66. And the Persians, when they saw -that the king had begun to bewail himself, both rent the garments -which they wore and made lamentation without stint. After this, when -the bone had become diseased and the thigh had mortified, Cambyses the -son of Cyrus was carried off by the wound, having reigned in all seven -years and five months, and being absolutely childless both of male and -female offspring. The Persians meanwhile who were present there were -very little disposed to believe[57] that the power was in the hands of -the Magians: on the contrary, they were surely convinced that Cambyses -had said that which he said about the death of Smerdis to deceive -them, in order that all the Persians might be moved to war against -him. These then were surely convinced that Smerdis the son of Cyrus -was established to be king; for Prexaspes also very strongly denied -that he had slain Smerdis, since it was not safe, now that Cambyses -was dead, for him to say that he had destroyed with his own hand the -son of Cyrus. - -67. Thus when Cambyses had brought his life to an end, the Magian -became king without disturbance, usurping the place of his namesake -Smerdis the son of Cyrus; and he reigned during the seven months which -were wanting yet to Cambyses for the completion of the eight years: -and during them he performed acts of great benefit to all his -subjects, so that after his death all those in Asia except the -Persians themselves mourned for his loss: for the Magian sent -messengers abroad to every nation over which he ruled, and proclaimed -freedom from military service and from tribute for three years. 68. -This proclamation, I say, he made at once when he established himself -upon the throne: but in the eighth month it was discovered who he was -in the following manner:--There was one Otanes the son of Pharnaspes, -in birth and in wealth not inferior to any of the Persians. This -Otanes was the first who had had suspicion of the Magian, that he was -not Smerdis the son of Cyrus but the person that he really was, -drawing his inference from these facts, namely that he never went -abroad out of the fortress, and that he did not summon into his -presence any of the honourable men among the Persians: and having -formed a suspicion of him, he proceeded to do as follows:--Cambyses -had taken to wife his daughter, whose name was Phaidyme;[58] and this -same daughter the Magian at that time was keeping as his wife and -living with her as with all the rest also of the wives of Cambyses. -Otanes therefore sent a message to this daughter and asked her who the -man was by whose side she slept, whether Smerdis the son of Cyrus or -some other. She sent back word to him saying that she did not know, -for she had never seen Smerdis the son of Cyrus, nor did she know -otherwise who he was who lived with her. Otanes then sent a second -time and said: "If thou dost not thyself know Smerdis the son of -Cyrus, then do thou ask of Atossa who this man is, with whom both she -and thou live as wives; for assuredly it must be that she knows her -own brother." 69. To this the daughter sent back word: "I am not able -either to come to speech with Atossa or to see any other of the women -who live here with me; for as soon as this man, whosoever he may be, -succeeded to the kingdom, he separated us and placed us in different -apartments by ourselves." When Otanes heard this, the matter became -more and more clear to him, and he sent another message in to her, -which said: "Daughter, it is right for thee, nobly born as thou art, -to undertake any risk which thy father bids thee take upon thee: for -if in truth this is not Smerdis the son of Cyrus but the man whom I -suppose, he ought not to escape with impunity either for taking thee -to his bed or for holding the dominion of Persians, but he must pay -the penalty. Now therefore do as I say. When he sleeps by thee and -thou perceivest that he is sound asleep, feel his ears; and if it -prove that he has ears, then believe that thou art living with Smerdis -the son of Cyrus, but if not, believe that it is with the Magian -Smerdis." To this Phaidyme sent an answer saying that, if she should -do so, she would run a great risk; for supposing that he should chance -not to have his ears, and she were detected feeling for them, she was -well assured that he would put her to death; but nevertheless she -would do this. So she undertook to do this for her father: but as for -this Magian Smerdis, he had had his ears cut off by Cyrus the son of -Cambyses when he was king, for some grave offence. This Phaidyme then, -the daughter of Otanes, proceeding to perform all that she had -undertaken for her father, when her turn came to go to the Magian (for -the wives of the Persians go in to them regularly each in her turn), -came and lay down beside him: and when the Magian was in deep sleep, -she felt his ears; and perceiving not with difficulty but easily that -her husband had no ears, so soon as it became day she sent and -informed her father of that which had taken place. - -70. Then Otanes took to him Aspathines and Gobryas,[59] who were -leading men among the Persians and also his own most trusted friends, -and related to them the whole matter: and they, as it then appeared, -had suspicions also themselves that it was so; and when Otanes -reported this to them, they readily accepted his proposals. Then it -was resolved by them that each one should associate with himself that -man of the Persians whom he trusted most; so Otanes brought in -Intaphrenes,[60] Gobryas brought in Megabyzos, and Aspathines brought -in Hydarnes. When they had thus become six, Dareios the son of -Hystaspes arrived at Susa, having come from the land of Persia, for of -this his father was governor. Accordingly when he came, the six men of -the Persians resolved to associate Dareios also with themselves. 71. -These then having come together, being seven in number, gave pledges -of faith to one another and deliberated together; and when it came to -Dareios to declare his opinion, he spoke to them as follows: "I -thought that I alone knew this, namely that it was the Magian who was -reigning as king and that Smerdis the son of Cyrus had brought his -life to an end; and for this very reason I am come with earnest -purpose to contrive death for the Magian. Since however it has come to -pass that ye also know and not I alone, I think it well to act at once -and not to put the matter off, for that is not the better way." To -this replied Otanes: "Son of Hystaspes, thou art the scion of a noble -stock, and thou art showing thyself, as it seems, in no way inferior -to thy father: do not however hasten this enterprise so much without -consideration, but take it up more prudently; for we must first become -more in numbers, and then undertake the matter." In answer to this -Dareios said: "Men who are here present, if ye shall follow the way -suggested by Otanes, know that ye will perish miserably; for some one -will carry word to the Magian, getting gain thereby privately for -himself. Your best way would have been to do this action upon your own -risk alone; but since it seemed good to you to refer the matter to a -greater number, and ye communicated it to me, either let us do the -deed to-day, or be ye assured that if this present day shall pass by, -none other shall prevent me[61] as your accuser, but I will myself -tell these things to the Magian." 72. To this Otanes, when he saw -Dareios in violent haste, replied: "Since thou dost compel us to -hasten the matter and dost not permit us to delay, come expound to us -thyself in what manner we shall pass into the palace and lay hands -upon them: for that there are guards set in various parts, thou -knowest probably thyself as well as we, if not from sight at least -from hearsay; and in what manner shall we pass through these?" Dareios -made reply with these words: "Otanes, there are many things in sooth -which it is not possible to set forth in speech, but only in deed; and -other things there are which in speech can be set forth, but from them -comes no famous deed. Know ye however that the guards which are set -are not difficult to pass: for in the first place, we being what we -are, there is no one who will not let us go by, partly, as may be -supposed, from having respect for us, and partly also perhaps from -fear; and secondly I have myself a most specious pretext by means of -which we may pass by; for I shall say that I am just now come from the -Persian land and desire to declare to the king a certain message from -my father: for where it is necessary that a lie be spoken, let it be -spoken; seeing that we all aim at the same object, both they who lie -and they who always speak the truth; those lie whenever they are -likely to gain anything by persuading with their lies, and these tell -the truth in order that they may draw to themselves gain by the truth, -and that things[62] may be entrusted to them more readily. Thus, while -practising different ways, we aim all at the same thing. If however -they were not likely to make any gain by it, the truth-teller would -lie and the liar would speak the truth, with indifference. Whosoever -then of the door-keepers shall let us pass by of his own free will, -for him it shall be the better afterwards; but whosoever shall -endeavour to oppose our passage, let him then and there be marked as -our enemy,[63] and after that let us push in and set about our work." -73. Then said Gobryas: "Friends, at what time will there be a fairer -opportunity for us either to recover our rule, or, if we are not able -to get it again, to die? seeing that we being Persians on the one hand -lie under the rule of a Mede, a Magian, and that too a man whose ears -have been cut off. Moreover all those of you who stood by the side of -Cambyses when he was sick remember assuredly what he laid upon the -Persians as he was bringing his life to an end, if they should not -attempt to win back the power; and this we did not accept then, but -supposed that Cambyses had spoken in order to deceive us. Now -therefore I give my vote that we follow the opinion of Dareios, and -that we do not depart from this assembly to go anywhither else but -straight to attack the Magian." Thus spoke Gobryas, and they all -approved of this proposal. - -74. Now while these were thus taking counsel together, it was coming -to pass by coincidence as follows:--The Magians taking counsel -together had resolved to join Prexaspes with themselves as a friend, -both because he had suffered grievous wrong from Cambyses, who had -killed his son by shooting him, and because he alone knew for a -certainty of the death of Smerdis the son of Cyrus, having killed him -with his own hands, and finally because Prexaspes was in very great -repute among the Persians. For these reasons they summoned him and -endeavoured to win him to be their friend, engaging him by pledge and -with oaths, that he would assuredly keep to himself and not reveal to -any man the deception which had been practised by them upon the -Persians, and promising to give him things innumerable[64] in return. -After Prexaspes had promised to do this, the Magians, having persuaded -him so far, proposed to him a second thing, and said that they would -call together all the Persians to come up to the wall of the palace, -and bade him go up upon a tower and address them, saying that they -were living under the rule of Smerdis the son of Cyrus and no other. -This they so enjoined because they supposed[65] that he had the -greatest credit among the Persians, and because he had frequently -declared the opinion that Smerdis the son of Cyrus was still alive, -and had denied that he had slain him. 75. When Prexaspes said that he -was ready to do this also, the Magians having called together the -Persians caused him to go up upon a tower and bade him address them. -Then he chose to forget those things which they asked of him, and -beginning with Achaimenes he traced the descent of Cyrus on the -father's side, and then, when he came down to Cyrus, he related at -last what great benefits he had conferred upon the Persians; and -having gone through this recital he proceeded to declare the truth, -saying that formerly he kept it secret, since it was not safe for him -to tell of that which had been done, but at the present time he was -compelled to make it known. He proceeded to say how he had himself -slain Smerdis the son of Cyrus, being compelled by Cambyses, and that -it was the Magians who were now ruling. Then he made imprecation of -many evils on the Persians, if they did not win back again the power -and take vengeance upon the Magians, and upon that he let himself fall -down from the tower head foremost. Thus Prexaspes ended his life, -having been throughout his time a man of repute. - -76. Now the seven of the Persians, when they had resolved forthwith to -lay hands upon the Magians and not to delay, made prayer to the gods -and went, knowing nothing of that which had been done with regard to -Prexaspes: and as they were going and were in the middle of their -course, they heard that which had happened about Prexaspes. Upon that -they retired out of the way and again considered with themselves, -Otanes and his supporters strongly urging that they should delay and -not set to the work when things were thus disturbed,[66] while Dareios -and those of his party urged that they should go forthwith and do that -which had been resolved, and not delay. Then while they were -contending, there appeared seven pairs of hawks pursuing two pairs of -vultures, plucking out their feathers and tearing them. Seeing this -the seven all approved the opinion of Dareios and thereupon they went -to the king's palace, encouraged by the sight of the birds. 77. When -they appeared at the gates, it happened nearly as Dareios supposed, -for the guards, having respect for men who were chief among the -Persians, and not suspecting that anything would be done by them of -the kind proposed, allowed them to pass in under the guiding of -heaven, and none asked them any question. Then when they had passed -into the court, they met the eunuchs who bore in the messages to the -king; and these inquired of them for what purpose they had come, and -at the same time they threatened with punishment the keepers of the -gates for having let them pass in, and tried to stop the seven when -they attempted to go forward. Then they gave the word to one another -and drawing their daggers stabbed these men there upon the spot, who -tried to stop them, and themselves went running on towards the chamber -of the men.[66a] 78. Now the Magians happened both of them to be there -within, consulting about that which had been done by Prexaspes. So -when they saw that the eunuchs had been attacked and were crying -aloud, they ran back[67] both of them, and perceiving that which was -being done they turned to self-defence: and one of them got down his -bow and arrows before he was attacked, while the other had recourse to -his spear. Then they engaged in combat with one another; and that one -of them who had taken up his bow and arrows found them of no use, -since his enemies were close at hand and pressed hard upon him, but -the other defended himself with his spear, and first he struck -Aspathines in the thigh, and then Intaphrenes in the eye; and -Intaphrenes lost his eye by reason of the wound, but his life he did -not lose. These then were wounded by one of the Magians, but the -other, when his bow and arrows proved useless to him, fled into a -bedchamber which opened into the chamber of the men, intending to -close the door; and with him there rushed in two of the seven, Dareios -and Gobryas. And when Gobryas was locked together in combat with the -Magian, Dareios stood by and was at a loss what to do, because it was -dark, and he was afraid lest he should strike Gobryas. Then seeing him -standing by idle, Gobryas asked why he did not use his hands, and he -said: "Because I am afraid lest I may strike thee": and Gobryas -answered: "Thrust with thy sword even though it stab through us both." -So Dareios was persuaded, and he thrust with his danger and happened -to hit the Magian. 79. So when they had slain the Magians and cut off -their heads, they left behind those of their number who were wounded, -both because they were unable to go, and also in order that they might -take charge of the fortress, and the five others taking with them the -heads of the Magians ran with shouting and clashing of arms and called -upon the other Persians to join them, telling them of that which had -been done and showing the heads, and at the same time they proceeded -to slay every one of the Magians who crossed their path. So the -Persians when they heard of that which had been brought to pass by the -seven and of the deceit of the Magians, thought good themselves also -to do the same, and drawing their daggers they killed the Magians -wherever they found one; so that if night had not come on and stopped -them, they would not have left a single Magian alive. This day the -Persians celebrate in common more than all other days, and upon it -they keep a great festival which is called by the Persians the -festival of the slaughter of the Magians,[67a] on which no Magian is -permitted to appear abroad, but the Magians keep themselves within -their houses throughout that day. - -80. When the tumult had subsided and more than five days had -elapsed,[68] those who had risen against the Magians began to take -counsel about the general state, and there were spoken speeches which -some of the Hellenes do not believe were really uttered, but spoken -they were nevertheless.[69] On the one hand Otanes urged that they -should resign the government into the hands of the whole body of the -Persians, and his words were as follows: "To me it seems best that no -single one of us should henceforth be ruler, for that is neither -pleasant nor profitable. Ye saw the insolent temper of Cambyses, to -what lengths it went, and ye have had experience also of the insolence -of the Magian: and how should the rule of one alone be a well-ordered -thing, seeing that the monarch may do what he desires without -rendering any account of his acts? Even the best of all men, if he -were placed in this disposition, would be caused by it to change from -his wonted disposition: for insolence is engendered in him by the good -things which he possesses, and envy is implanted in man from the -beginning; and having these two things, he has all vice: for he does -many deeds of reckless wrong, partly moved by insolence proceeding -from satiety, and partly by envy. And yet a despot at least ought to -have been free from envy, seeing that he has all manner of good -things. He is however naturally in just the opposite temper towards -his subjects; for he grudges to the nobles that they should survive -and live, but delights in the basest of citizens, and he is more ready -than any other man to receive calumnies. Then of all things he is the -most inconsistent; for if you express admiration of him moderately, he -is offended that no very great court is paid to him, whereas if you -pay court to him extravagantly, he is offended with you for being a -flatterer. And the most important matter of all is that which I am -about to say:--he disturbs the customs handed down from our fathers, -he is a ravisher of women, and he puts men to death without trial. On -the other hand the rule of many has first a name attaching to it which -is the fairest of all names, that is to say 'Equality';[70] next, the -multitude does none of those things which the monarch does: offices of -state are exercised by lot, and the magistrates are compelled to -render account of their action: and finally all matters of -deliberation are referred to the public assembly. I therefore give as -my opinion that we let monarchy go and increase the power of the -multitude; for in the many is contained everything." - -81. This was the opinion expressed by Otanes; but Megabyzos urged that -they should entrust matters to the rule of a few, saying these words: -"That which Otanes said in opposition to a tyranny, let it be counted -as said for me also, but in that which he said urging that we should -make over the power to the multitude, he has missed the best counsel: -for nothing is more senseless or insolent than a worthless crowd; and -for men flying from the insolence of a despot to fall into that of -unrestrained popular power, is by no means to be endured: for he, if -he does anything, does it knowing what he does, but the people cannot -even know; for how can that know which has neither been taught -anything noble by others nor perceived anything of itself,[71] but -pushes on matters with violent impulse and without understanding, like -a torrent stream? Rule of the people then let them adopt who are foes -to the Persians; but let us choose a company of the best men, and to -them attach the chief power; for in the number of these we shall -ourselves also be, and it is likely that the resolutions taken by the -best men will be the best." - -82. This was the opinion expressed by Megabyzos; and thirdly Dareios -proceeded to declare his opinion, saying: "To me it seems that in -those things which Megabyzos said with regard to the multitude he -spoke rightly, but in those which he said with regard to the rule of a -few, not rightly: for whereas there are three things set before us, -and each is supposed[72] to be the best in its own kind, that is to -say a good popular government, and the rule of a few, and thirdly the -rule of one, I say that this last is by far superior to the others; -for nothing better can be found than the rule of an individual man of -the best kind; seeing that using the best judgment he would be -guardian of the multitude without reproach; and resolutions directed -against enemies would so best be kept secret. In an oligarchy however -it happens often that many, while practising virtue with regard to the -commonwealth, have strong private enmities arising among themselves; -for as each man desires to be himself the leader and to prevail in -counsels, they come to great enmities with one another, whence arise -factions among them, and out of the factions comes murder, and from -murder results the rule of one man; and thus it is shown in this -instance by how much that is the best. Again, when the people rules, -it is impossible that corruption[73] should not arise, and when -corruption arises in the commonwealth, there arise among the corrupt -men not enmities but strong ties of friendship: for they who are -acting corruptly to the injury of the commonwealth put their heads -together secretly to do so. And this continues so until at last some -one takes the leadership of the people and stops the course of such -men. By reason of this the man of whom I speak is admired by the -people, and being so admired he suddenly appears as monarch. Thus he -too furnishes herein an example to prove that the rule of one is the -best thing. Finally, to sum up all in a single word, whence arose the -liberty which we possess, and who gave it to us? Was it a gift of the -people or of an oligarchy or of a monarch? I therefore am of opinion -that we, having been set free by one man, should preserve that form of -rule, and in other respects also that we should not annul the customs -of our fathers which are ordered well; for that is not the better -way." - -83. These three opinions then had been proposed, and the other four -men of the seven gave their assent to the last. So when Otanes, who -was desirous to give equality to the Persians, found his opinion -defeated, he spoke to those assembled thus: "Partisans, it is clear -that some one of us must become king, selected either by casting lots, -or by entrusting the decision to the multitude of the Persians and -taking him whom it shall choose, or by some other means. I therefore -shall not be a competitor with you, for I do not desire either to rule -or to be ruled; and on this condition I withdraw from my claim to -rule, namely that I shall not be ruled by any of you, either I myself -or my descendants in future time." When he had said this, the six made -agreement with him on those terms, and he was no longer a competitor -with them, but withdrew from the assembly; and at the present time -this house remains free alone of all the Persian houses, and submits -to rule only so far as it wills to do so itself, not transgressing the -laws of the Persians. - -84. The rest however of the seven continued to deliberate how they -should establish a king in the most just manner; and it was resolved -by them that to Otanes and his descendants in succession, if the -kingdom should come to any other of the seven, there should be given -as special gifts a Median dress every year and all those presents -which are esteemed among the Persians to be the most valuable: and the -reason why they determined that these things should be given to him, -was because he first suggested to them the matter and combined them -together. These were special gifts for Otanes; and this they also -determined for all in common, namely that any one of the seven who -wished might pass in to the royal palaces without any to bear in a -message, unless the king happened to be sleeping with his wife; and -that it should not be lawful for the king to marry from any other -family, but only from those of the men who had made insurrection with -him: and about the kingdom they determined this, namely that the man -whose horse should first neigh at sunrise in the suburb of the city -when they were mounted upon their horses, he should have the kingdom. - -85. Now Dareios had a clever horse-keeper, whose name was Oibares. To -this man, when they had left their assembly, Dareios spoke these -words: "Oibares, we have resolved to do about the kingdom thus, namely -that the man whose horse first neighs at sunrise, when we are mounted -upon our horses he shall be king. Now therefore, if thou hast any -cleverness, contrive that we may obtain this prize, and not any other -man." Oibares replied thus: "If, my master, it depends in truth upon -this whether thou be king or no, have confidence so far as concerns -this and keep a good heart, for none other shall be king before thee; -such charms have I at my command." Then Dareios said: "If then thou -hast any such trick, it is time to devise it and not to put things -off, for our trial is to-morrow." Oibares therefore hearing this did -as follows:--when night was coming on he took one of the mares, namely -that one which the horse of Dareios preferred, and this he led into -the suburb of the city and tied her up: then he brought to her the -horse of Dareios, and having for some time led him round her, making -him go so close by so as to touch the mare, at last he let the horse -mount. 86. Now at dawn of day the six came to the place as they had -agreed, riding upon their horses; and as they rode through by the -suburb of the city, when they came near the place where the mare had -been tied up on the former night, the horse of Dareios ran up to the -place and neighed; and just when the horse had done this, there came -lightning and thunder from a clear sky: and the happening of these -things to Dareios consummated his claim, for they seemed to have come -to pass by some design, and the others leapt down from their horses -and did obeisance to Dareios. 87. Some say that the contrivance of -Oibares was this, but others say as follows (for the story is told by -the Persians in both ways), namely that he touched with his hands the -parts of this mare and kept his hand hidden in his trousers; and when -at sunrise they were about to let the horses go, this Oibares pulled -out his hand and applied it to the nostrils of the horse of Dareios; -and the horse, perceiving the smell, snorted and neighed. - -88. So Dareios the son of Hystaspes had been declared king; and in -Asia all except the Arabians were his subjects, having been subdued by -Cyrus and again afterwards by Cambyses. The Arabians however were -never obedient to the Persians under conditions of subjection, but had -become guest-friends when they let Cambyses pass by to Egypt: for -against the will of the Arabians the Persians would not be able to -invade Egypt. Moreover Dareios made the most noble marriages possible -in the estimation of the Persians; for he married two daughters of -Cyrus, Atossa and Artystone, of whom the one, Arossa, had before been -the wife of Cambyses her brother and then afterwards of the Magian, -while Artystone was a virgin; and besides them he married the daughter -of Smerdis the son of Cyrus, whose name was Parmys; and he also took -to wife the daughter of Otanes, her who had discovered the Magian; and -all things became filled with his power. And first he caused to be a -carving in stone, and set it up; and in it there was the figure of a -man on horseback, and he wrote upon it writing to this effect: -"Dareios son of Hystaspes by the excellence of his horse," mentioning -the name of it, "and of his horse-keeper Oibares obtained the kingdom -of the Persians." - -89. Having so done in Persia, he established twenty provinces, which -the Persians themselves call /satrapies/; and having established the -provinces and set over them rulers, he appointed tribute to come to -him from them according to races, joining also to the chief races -those who dwelt on their borders, or passing beyond the immediate -neighbours and assigning to various races those which lay more -distant. He divided the provinces and the yearly payment of tribute as -follows: and those of them who brought in silver were commanded to pay -by the standard of the Babylonian talent, but those who brought in -gold by the Euboïc talent; now the Babylonian talent is equal to -eight-and-seventy Euboïc pounds.[74] For in the reign of Cyrus, and -again of Cambyses, nothing was fixed about tribute, but they used to -bring gifts: and on account of this appointing of tribute and other -things like this, the Persians say that Dareios was a shopkeeper, -Cambyses a master, and Cyrus a father; the one because he dealt with -all his affairs like a shopkeeper, the second because he was harsh and -had little regard for any one, and the other because he was gentle and -contrived for them all things good. - -90. From the Ionians and the Magnesians who dwell in Asia and the -Aiolians, Carians, Lykians, Milyans and Pamphylians (for one single -sum was appointed by him as tribute for all these) there came in four -hundred talents of silver. This was appointed by him to be the first -division.[75] From the Mysians and Lydians and Lasonians and Cabalians -and Hytennians[76] there came in five hundred talents: this is the -second division. From the Hellespontians who dwell on the right as one -sails in and the Phrygians and the Thracians who dwell in Asia and the -Paphlagonians and Mariandynoi and Syrians[77] the tribute was three -hundred and sixty talents: this is the third division. From the -Kilikians, besides three hundred and sixty white horses, one for every -day in the year, there came also five hundred talents of silver; of -these one hundred and forty talents were spent upon the horsemen which -served as a guard to the Kilikian land, and the remaining three -hundred and sixty came in year by year to Dareios: this is the fourth -division. 91. From that division which begins with the city of -Posideion, founded by Amphilochos the son of Amphiaraos on the borders -of the Kilikians and the Syrians, and extends as far as Egypt, not -including the territory of the Arabians (for this was free from -payment), the amount was three hundred and fifty talents; and in this -division are the whole of Phenicia and Syria which is called Palestine -and Cyprus: this is the fifth division. From Egypt and the Libyans -bordering upon Egypt, and from Kyrene and Barca, for these were so -ordered as to belong to the Egyptian division, there came in seven -hundred talents, without reckoning the money produced by the lake of -Moiris, that is to say from the fish;[77a] without reckoning this, I -say, or the corn which was contributed in addition by measure, there -came in seven hundred talents; for as regards the corn, they -contribute by measure one hundred and twenty thousand[78] bushels for -the use of those Persians who are established in the "White Fortress" -at Memphis, and for their foreign mercenaries: this is the sixth -division. The Sattagydai and Gandarians and Dadicans and Aparytai, -being joined together, brought in one hundred and seventy talents: -this is the seventh division. From Susa and the rest of the land of -the Kissians there came in three hundred: this is the eighth division. -92. From Babylon and from the rest of Assyria there came in to him a -thousand talents of silver and five hundred boys for eunuchs: this is -the ninth division. From Agbatana and from the rest of Media and the -Paricanians and Orthocorybantians, four hundred and fifty talents: -this is the tenth division. The Caspians and Pausicans[79] and -Pantimathoi and Dareitai, contributing together, brought in two -hundred talents: this is the eleventh division. From the Bactrians as -far as the Aigloi the tribute was three hundred and sixty talents: -this is the twelfth division. 93. From Pactyïke and the Armenians and -the people bordering upon them as far as the Euxine, four hundred -talents: this is the thirteenth division. From the Sagartians and -Sarangians and Thamanaians and Utians and Mycans and those who dwell -in the islands of the Erythraian Sea, where the king settles those who -are called the "Removed,"[80] from all these together a tribute was -produced of six hundred talents: this is the fourteenth division. The -Sacans and the Caspians[81] brought in two hundred and fifty talents: -this is the fifteenth division. The Parthians and Chorasmians and -Sogdians and Areians three hundred talents: this is the sixteenth -division. 94. The Paricanians and Ethiopians in Asia brought in four -hundred talents: this is the seventeenth division. To the Matienians -and Saspeirians and Alarodians was appointed a tribute of two hundred -talents: this is the eighteenth division. To the Moschoi and -Tibarenians and Macronians and Mossynoicoi and Mares three hundred -talents were ordered: this is the nineteenth division. Of the Indians -the number is far greater than that of any other race of men of whom -we know; and they brought in a tribute larger than all the rest, that -is to say three hundred and sixty talents of gold-dust: this is the -twentieth division. - -95. Now if we compare Babylonian with Euboïc talents, the silver is -found to amount to nine thousand eight hundred and eighty[82] talents; -and if we reckon the gold at thirteen times the value of silver, -weight for weight, the gold-dust is found to amount to four thousand -six hundred and eighty Euboïc talents. These being all added together, -the total which was collected as yearly tribute for Dareios amounts to -fourteen thousand five hundred and sixty Euboïc talents: the sums -which are less than these[83] I pass over and do not mention. - -96. This was the tribute which came in to Dareios from Asia and from a -small part of Libya: but as time went on, other tribute came in also -from the islands and from those who dwell in Europe as far as -Thessaly. This tribute the king stores up in his treasury in the -following manner:--he melts it down and pours it into jars of -earthenware, and when he has filled the jars he takes off the -earthenware jar from the metal; and when he wants money he cuts off so -much as he needs on each occasion. - -97. These were the provinces and the assessments of tribute: and the -Persian land alone has not been mentioned by me as paying a -contribution, for the Persians have their land to dwell in free from -payment. The following moreover had no tribute fixed for them to pay, -but brought gifts, namely the Ethiopians who border upon Egypt, whom -Cambyses subdued as he marched against the Long-lived Ethiopians, -those[84] who dwell about Nysa, which is called "sacred," and who -celebrate the festivals in honour of Dionysos: these Ethiopians and -those who dwell near them have the same kind of seed as the Callantian -Indians, and they have underground dwellings.[85] These both together -brought every other year, and continue to bring even to my own time, -two quart measures[86] of unmelted gold and two hundred blocks of -ebony and five Ethiopian boys and twenty large elephant tusks. The -Colchians also had set themselves among those who brought gifts, and -with them those who border upon them extending as far as the range of -the Caucasus (for the Persian rule extends as far as these mountains, -but those who dwell in the parts beyond Caucasus toward the North Wind -regard the Persians no longer),--these, I say, continued to bring the -gifts which they had fixed for themselves every four years[87] even -down to my own time, that is to say, a hundred boys and a hundred -maidens. Finally, the Arabians brought a thousand talents of -frankincense every year. Such were the gifts which these brought to -the king apart from the tribute. - -98. Now this great quantity of gold, out of which the Indians bring in -to the king the gold-dust which has been mentioned, is obtained by -them in a manner which I shall tell:--That part of the Indian land -which is towards the rising sun is sand; for of all the peoples in -Asia of which we know or about which any certain report is given, the -Indians dwell furthest away towards the East and the sunrising; seeing -that the country to the East of the Indians is desert on account of -the sand. Now there are many tribes of Indians, and they do not agree -with one another in language; and some of them are pastoral and others -not so, and some dwell in the swamps of the river[88] and feed upon -raw fish, which they catch by fishing from boats made of cane; and -each boat is made of one joint of cane. These Indians of which I speak -wear clothing made of rushes: they gather and cut the rushes from the -river and then weave them together into a kind of mat and put it on -like a corslet. 99. Others of the Indians, dwelling to the East of -these, are pastoral and eat raw flesh: these are called Padaians, and -they practise the following customs:--whenever any of their tribe -falls ill, whether it be a woman or a man, if a man then the men who -are his nearest associates put him to death, saying that he is wasting -away with the disease and his flesh is being spoilt for them:[89] and -meanwhile he denies stoutly and says that he is not ill, but they do -not agree with him; and after they have killed him they feast upon his -flesh: but if it be a woman who falls ill, the women who are her -greatest intimates do to her in the same manner as the men do in the -other case. For[90] in fact even if a man has come to old age they -slay him and feast upon him; but very few of them come to be reckoned -as old, for they kill every one who falls into sickness, before he -reaches old age. 100. Other Indians have on the contrary a manner of -life as follows:--they neither kill any living thing nor do they sow -any crops nor is it their custom to possess houses; but they feed on -herbs, and they have a grain of the size of millet, in a sheath, which -grows of itself from the ground; this they gather and boil with the -sheath, and make it their food: and whenever any of them falls into -sickness, he goes to the desert country and lies there, and none of -them pay any attention either to one who is dead or to one who is -sick. 101. The sexual intercourse of all these Indians of whom I have -spoken is open like that of cattle, and they have all one colour of -skin, resembling that of the Ethiopians: moreover the seed which they -emit is not white like that of other races, but black like their skin; -and the Ethiopians also are similar in this respect. These tribes of -Indians dwell further off than the Persian power extends, and towards -the South Wind, and they never became subjects of Dareios. - -102. Others however of the Indians are on the borders of the city of -Caspatyros and the country of Pactyïke, dwelling towards the North[91] -of the other Indians; and they have a manner of living nearly the same -as that of the Bactrians: these are the most warlike of the Indians, -and these are they who make expeditions for the gold. For in the parts -where they live it is desert on account of the sand; and in this -desert and sandy tract are produced ants, which are in size smaller -than dogs but larger than foxes, for[92] there are some of them kept -at the residence of the king of Persia, which are caught here. These -ants then make their dwelling under ground and carry up the sand just -in the same manner as the ants found in the land of the Hellenes, -which they themselves[93] also very much resemble in form; and the -sand which is brought up contains gold. To obtain this sand the -Indians make expeditions into the desert, each one having yoked -together three camels, placing a female in the middle and a male like -a trace-horse to draw by each side. On this female he mounts himself, -having arranged carefully that she shall be taken to be yoked from -young ones, the more lately born the better. For their female camels -are not inferior to horses in speed, and moreover they are much more -capable of bearing weights. 103. As to the form of the camel, I do not -here describe it, since the Hellenes for whom I write are already -acquainted with it, but I shall tell that which is not commonly known -about it, which is this:--the camel has in the hind legs four thighs -and four knees,[94] and its organs of generation are between the hind -legs, turned towards the tail. 104. The Indians, I say, ride out to -get the gold in the manner and with the kind of yoking which I have -described, making calculations so that they may be engaged in carrying -it off at the time when the greatest heat prevails; for the heat -causes the ants to disappear underground. Now among these nations the -sun is hottest in the morning hours, not at midday as with others, but -from sunrise to the time of closing the market: and during this time -it produces much greater heat than at midday in Hellas, so that it is -said that then they drench themselves with water. Midday however has -about equal degree of heat with the Indians as with other men, while -after midday their sun becomes like the morning sun with other men, -and after this, as it goes further away, it produces still greater -coolness, until at last at sunset it makes the air very cool indeed. -105. When the Indians have come to the place with bags, they fill them -with the sand and ride away back as quickly as they can, for forthwith -the ants, perceiving, as the Persians allege, by the smell, begin to -pursue them: and this animal, they say, is superior to every other -creature in swiftness, so that unless the Indians got a start in their -course, while the ants were gathering together, not one of them would -escape. So then the male camels, for they are inferior in speed of -running to the females, if they drag behind are even let loose[95] -from the side of the female, one after the other;[96] the females -however, remembering the young which they left behind, do not show any -slackness in their course.[97] Thus it is that the Indians get most -part of the gold, as the Persians say; there is however other gold -also in their land obtained by digging, but in smaller quantities. - -106. It seems indeed that the extremities of the inhabited world had -allotted to them by nature the fairest things, just as it was the lot -of Hellas to have its seasons far more fairly tempered than other -lands: for first, India is the most distant of inhabited lands towards -the East, as I have said a little above, and in this land not only the -animals, birds as well as four-footed beasts, are much larger than in -other places (except the horses, which are surpassed by those of Media -called Nessaian), but also there is gold in abundance there, some got -by digging, some brought down by rivers, and some carried off as I -explained just now: and there also the trees which grow wild produce -wool which surpasses in beauty and excellence that from sheep, and the -Indians wear clothing obtained from these trees. 107. Then again -Arabia is the furthest of inhabited lands in the direction of the -midday, and in it alone of all lands grow frankincense and myrrh and -cassia and cinnamon and gum-mastich. All these except myrrh are got -with difficulty by the Arabians. Frankincense they collect by burning -the storax, which is brought thence to the Hellenes by the Phenicians, -by burning this, I say, so as to produce smoke they take it; for these -trees which produce frankincense are guarded by winged serpents, small -in size and of various colours, which watch in great numbers about -each tree, of the same kind as those which attempt to invade -Egypt:[97a] and they cannot be driven away from the trees by any other -thing but only the smoke of storax. 108. The Arabians say also that -all the world would have been by this time filled with these serpents, -if that did not happen with regard to them which I knew happened with -regard to vipers: and it seems that the Divine Providence, as indeed -was to be expected, seeing that it is wise, has made all those animals -prolific which are of cowardly spirit and good for food, in order that -they may not be all eaten up and their race fail, whereas it has made -those which are bold and noxious to have small progeny. For example, -because the hare is hunted by every beast and bird as well as by man, -therefore it is so very prolific as it is: and this is the only one of -all beasts which becomes pregnant again before the former young are -born, and has in its womb some of its young covered with fur and -others bare; and while one is just being shaped in the matrix, another -is being conceived. Thus it is in this case; whereas the lioness, -which is the strongest and most courageous of creatures, produces one -cub once only in her life; for when she produces young she casts out -her womb together with her young; and the cause of it is this:--when -the cub being within the mother[98] begins to move about, then having -claws by far sharper than those of any other beast he tears the womb, -and as he grows larger he proceeds much further in his scratching: at -last the time of birth approaches and there is now nothing at all left -of it in a sound condition. 109. Just so also, if vipers and the -winged serpents of the Arabians were produced in the ordinary course -of their nature, man would not be able to live upon the earth; but as -it is, when they couple with one another and the male is in the act of -generation, as he lets go from him the seed, the female seizes hold of -his neck, and fastening on to it does not relax her hold till she has -eaten it through. The male then dies in the manner which I have said, -but the female pays the penalty of retribution for the male in this -manner:--the young while they are still in the womb take vengeance for -their father by eating through their mother,[99] and having eaten -through her belly they thus make their way out for themselves. Other -serpents however, which are not hurtful to man, produce eggs and hatch -from them a very large number of offspring. Now vipers are distributed -over all the earth; but the others, which are winged, are found in -great numbers together in Arabia and in no other land: therefore it is -that they appear to be numerous. 110. This frankincense then is -obtained thus by the Arabians; and cassia is obtained as follows:-- -they bind up in cows'-hide and other kinds of skins all their body and -their face except only the eyes, and then go to get the cassia. This -grows in a pool not very deep, and round the pool and in it lodge, it -seems, winged beasts nearly resembling bats, and they squeak horribly -and are courageous in fight. These they must keep off from their eyes, -and so cut the cassia. 111. Cinnamon they collect in a yet more -marvellous manner than this: for where it grows and what land produces -it they are not able to tell, except only that some say (and it is a -probable account) that it grows in those regions where Dionysos was -brought up; and they say that large birds carry those dried sticks -which we have learnt from the Phenicians to call cinnamon, carry them, -I say, to nests which are made of clay and stuck on to precipitous -sides of mountains, which man can find no means of scaling. With -regard to this then the Arabians practise the following contrivance:-- -they divide up the limbs of the oxen and asses that die and of their -other beasts of burden, into pieces as large as convenient, and convey -them to these places, and when they have laid them down not far from -the nests, they withdraw to a distance from them: and the birds fly -down and carry the limbs[100] of the beasts of burden off to their -nests; and these are not able to bear them, but break down and fall to -the earth; and the men come up to them and collect the cinnamon. Thus -cinnamon is collected and comes from this nation to the other -countries of the world. 112. Gum-mastich however, which the Arabians -call /ladanon/, comes in a still more extraordinary manner; for though -it is the most sweet-scented of all things, it comes in the most evil- -scented thing, since it is found in the beards of he-goats, produced -there like resin from wood: this is of use for the making of many -perfumes, and the Arabians use it more than anything else as incense. -113. Let what we have said suffice with regard to spices; and from the -land of Arabia there blows a scent of them most marvellously sweet. -They have also two kinds of sheep which are worthy of admiration and -are not found in any other land: the one kind has the tail long, not -less than three cubits in length; and if one should allow these to -drag these after them, they would have sores[101] from their tails -being worn away against the ground; but as it is, every one of the -shepherds knows enough of carpentering to make little cars, which they -tie under the tails, fastening the tail of each animal to a separate -little car. The other kind of sheep has the tail broad, even as much -as a cubit in breadth. - -114. As one passes beyond the place of the midday, the Ethiopian land -is that which extends furthest of all inhabited lands towards the -sunset. This produces both gold in abundance and huge elephants and -trees of all kinds growing wild and ebony, and men who are of all men -the tallest, the most beautiful and the most long-lived. - -115. These are the extremities in Asia and in Libya; but as to the -extremities of Europe towards the West, I am not able to speak with -certainty: for neither do I accept the tale that there is a river -called in Barbarian tongue Eridanos, flowing into the sea which lies -towards the North Wind, whence it is said that amber comes; nor do I -know of the real existence of "Tin Islands"[102] from which tin[103] -comes to us: for first the name Eridanos itself declares that it is -Hellenic and that it does not belong to a Barbarian speech, but was -invented by some poet; and secondly I am not able to hear from any one -who has been an eye-witness, though I took pains to discover this, -that there is a sea on the other side of Europe. However that may be, -tin and amber certainly come to us from the extremity of Europe. 116. -Then again towards the North of Europe, there is evidently a quantity -of gold by far larger than in any other land: as to how it is got, -here again I am not able to say for certain, but it is said to be -carried off from the griffins by Arimaspians, a one-eyed race of -men.[104] But I do not believe this tale either, that nature produces -one-eyed men which in all other respects are like other men. However, -it would seem that the extremities which bound the rest of the world -on every side and enclose it in the midst, possess the things which by -us are thought to be the most beautiful and the most rare. - -117. Now there is a plain in Asia bounded by mountains on all sides, -and through the mountains there are five clefts. This plain belonged -once to the Chorasmians, and it lies on the borders of the Chorasmians -themselves, the Hyrcanians, Parthians, Sarangians, and Thamanaians; -but from the time that the Persians began to bear rule it belongs to -the king. From this enclosing mountain of which I speak there flows a -great river, and its name is Akes. This formerly watered the lands of -these nations which have been mentioned, being divided into five -streams and conducted through a separate cleft in the mountains to -each separate nation; but from the time that they have come to be -under the Persians they have suffered as follows:--the king built up -the clefts in the mountains and set gates at each cleft; and so, since -the water has been shut off from its outlet, the plain within the -mountains is made into a sea, because the river runs into it and has -no way out in any direction. Those therefore who in former times had -been wont to make use of the water, not being able now to make use of -it are in great trouble: for during the winter they have rain from -heaven, as also other men have, but in the summer they desire to use -the water when they sow millet and sesame seed. So then, the water not -being granted to them, they come to the Persians both themselves and -their wives, and standing at the gates of the king's court they cry -and howl; and the king orders that for those who need it most, the -gates which lead to their land shall be opened; and when their land -has become satiated with drinking in the water, these gates are -closed, and he orders the gates to be opened for others, that is to -say those most needing it of the rest who remain: and, as I have -heard, he exacts large sums of money for opening them, besides the -regular tribute. - -118. Thus it is with these matters: but of the seven men who had risen -against the Magian, it happened to one, namely Intaphrenes, to be put -to death immediately after their insurrection for an outrage which I -shall relate. He desired to enter into the king's palace and confer -with the king; for the law was in fact so, that those who had risen up -against the Magian were permitted to go in to the king's presence -without any one to announce them, unless the king happened to be lying -with his wife. Accordingly Intaphrenes did not think it fit that any -one should announce his coming; but as he was one of the seven, he -desired to enter. The gatekeeper however and the bearer of messages -endeavoured to prevent him, saying that the king was lying with his -wife: but Intaphrenes believing that they were not speaking the truth, -drew his sword[105] and cut off their ears and their noses, and -stringing these upon his horse's bridle he tied them round their necks -and so let them go. 119. Upon this they showed themselves to the king -and told the cause for which they had suffered this; and Dareios, -fearing that the six might have done this by common design, sent for -each one separately and made trial of his inclinations, as to whether -he approved of that which had been done: and when he was fully assured -that Intaphrenes had not done this in combination with them, he took -both Intaphrenes himself and his sons and all his kinsmen, being much -disposed to believe that he was plotting insurrection against him with -the help of his relations; and having seized them he put them in bonds -as for execution. Then the wife of Intaphrenes, coming constantly to -the doors of the king's court, wept and bewailed herself; and by doing -this continually after the same manner she moved Dareios to pity her. -Accordingly he sent a messenger and said to her: "Woman, king Dareios -grants to thee to save from death one of thy kinsmen who are lying in -bonds, whomsoever thou desirest of them all." She then, having -considered with herself, answered thus: "If in truth the king grants -me the life of one, I choose of them all my brother." Dareios being -informed of this, and marvelling at her speech, sent and addressed her -thus: "Woman, the king asks thee what was in thy mind, that thou didst -leave thy husband and thy children to die, and didst choose thy -brother to survive, seeing that he is surely less near to thee in -blood than thy children, and less dear to thee than thy husband." She -made answer: "O king, I might, if heaven willed, have another husband -and other children, if I should lose these; but another brother I -could by no means have, seeing that my father and my mother are no -longer alive. This was in my mind when I said those words." To Dareios -then it seemed that the woman had spoken well, and he let go not only -him for whose life she asked, but also the eldest of her sons because -he was pleased with her: but all the others he slew. One therefore of -the seven had perished immediately in the manner which has been -related. - -120. Now about the time of the sickness of Cambyses it had come to -pass as follows:--There was one Oroites, a Persian, who had been -appointed by Cyrus to be governor of the province of Sardis.[106] This -man had set his desire upon an unholy thing; for though from -Polycrates the Samian he had never suffered anything nor heard any -offensive word nor even seen him before that time, he desired to take -him and put him to death for a reason of this kind, as most who report -the matter say:--while Oroites and another Persian whose name was -Mitrobates, ruler of the province of Daskyleion,[107] were sitting at -the door of the king's court, they came from words to strife with one -another; and as they debated their several claims to excellence, -Mitrobates taunting Oroites said: "Dost /thou/[108] count thyself a -man, who didst never yet win for the king the island of Samos, which -lies close to thy province, when it is so exceedingly easy of conquest -that one of the natives of it rose up against the government with -fifteen men-at-arms and got possession of the island, and is now -despot of it?" Some say that because he heard this and was stung by -the reproach, he formed the desire, not so much to take vengeance on -him who said this, as to bring Polycrates to destruction at all costs, -since by reason of him he was ill spoken of: 121, the lesser number -however of those who tell the tale say that Oroites sent a herald to -Samos to ask for something or other, but what it was is not mentioned; -and Polycrates happened to be lying down in the men's chamber[109] of -his palace, and Anacreon also of Teos was present with him: and -somehow, whether it was by intention and because he made no account of -the business of Oroites, or whether some chance occurred to bring it -about, it happened that the envoy of Oroites came into his presence -and spoke with him, and Polycrates, who chanced to be turned away[110] -towards the wall, neither turned round at all nor made any answer. -122. The cause then of the death of Polycrates is reported in these -two different ways, and we may believe whichever of them we please. -Oroites however, having his residence at that Magnesia which is -situated upon the river Maiander, sent Myrsos the son of Gyges, a -Lydian, to Samos bearing a message, since he had perceived the designs -of Polycrates. For Polycrates was the first of the Hellenes of whom we -have any knowledge, who set his mind upon having command of the sea, -excepting Minos the Cnossian and any other who may have had command of -the sea before his time. Of that which we call mortal race Polycrates -was the first; and he had great expectation of becoming ruler of Ionia -and of the islands. Oroites accordingly, having perceived that he had -this design, sent a message to him and said thus: "Oroites to -Polycrates saith as follows: I hear that thou art making plans to get -great power, and that thou hast not wealth according to thy high -thoughts. Now therefore if thou shalt do as I shall say, thou wilt do -well for thyself on the one hand, and also save me from destruction: -for king Cambyses is planning death for me, and this is reported to me -so that I cannot doubt it. Do thou then carry away out of danger both -myself and with me my wealth; and of this keep a part for thyself and -a part let me keep, and then so far as wealth may bring it about, thou -shalt be ruler of all Hellas. And if thou dost not believe that which -I say about the money, send some one, whosoever happens to be most -trusted by thee, and to him I will show it." 123. Polycrates having -heard this rejoiced, and was disposed to agree; and as he had a great -desire, it seems, for wealth, he first sent Maiandrios the son of -Maiandrios, a native of Samos who was his secretary, to see it: this -man was the same who not long after these events dedicated all the -ornaments of the men's chamber[109] in the palace of Polycrates, -ornaments well worth seeing, as an offering to the temple of Hera. -Oroites accordingly, having heard that the person sent to examine -might be expected soon to come, did as follows, that is to say, he -filled eight chests with stones except a small depth at the very top -of each, and laid gold above upon the stones; then he tied up the -chests and kept them in readiness. So Maiandrios came and looked at -them and brought back word to Polycrates: 124, and he upon that -prepared to set out thither, although the diviners and also his -friends strongly dissuaded him from it, and in spite moreover of a -vision which his daughter had seen in sleep of this kind,--it seemed -to her that her father was raised up on high and was bathed by Zeus -and anointed by the Sun. Having seen this vision, she used every kind -of endeavour to dissuade Polycrates from leaving his land to go to -Oroites, and besides that, as he was going to his fifty-oared galley -she accompanied his departure with prophetic words: and he threatened -her that if he should return safe, she should remain unmarried for -long; but she prayed that this might come to pass, for she desired -rather, she said, to be unmarried for long than to be an orphan, -having lost her father. 125. Polycrates however neglected every -counsel and set sail to go to Oroites, taking with him, besides many -others of his friends, Demokedes also the son of Calliphon, a man of -Croton, who was a physician and practised his art better than any -other man of is time. Then when he arrived at Magnesia, Polycrates was -miserably put to death in a manner unworthy both of himself and of his -high ambition: for excepting those who become despots of the -Syracusans, not one besides of the Hellenic despots is worthy to be -compared with Polycrates in magnificence. And when he had killed him -in a manner not fit to be told, Oroites impaled his body: and of those -who accompanied him, as many as were Samians he released, bidding them -be grateful to him that they were free men; but all those of his -company who were either allies or servants, he held in the estimation -of slaves and kept them. Polycrates then being hung up accomplished -wholly the vision of his daughter, for he was bathed by Zeus whenever -it rained,[110a] and anointed by the Sun, giving forth moisture -himself from his body. - -126. To this end came the great prosperity of Polycrates, as Amasis -the king of Egypt had foretold to him:[111] but not long afterwards -retribution overtook Oroites in his turn for the murder of Polycrates. -For after the death of Cambyses and the reign of the Magians Oroites -remained at Sardis and did no service to the Persians, when they had -been deprived of their empire by the Medes; moreover during this time -of disturbance he slew Mitrobates the governor in Daskyleion, who had -brought up against him the matter of Polycrates as a reproach; and he -slew also Cranaspes the son of Mitrobates, both men of repute among -the Persians: and besides other various deeds of insolence, once when -a bearer of messages had come to him from Dareios, not being pleased -with the message which he brought he slew him as he was returning, -having set men to lie in wait for him by the way; and having slain him -he made away with the bodies both of the man and of his horse. 127. -Dareios accordingly, when he had come to the throne, was desirous of -taking vengeance upon Oroites for all his wrongdoings and especially -for the murder of Mitrobates and his son. However he did not think it -good to act openly and to send an army against him, since his own -affairs were still in a disturbed state[112] and he had only lately -come to the throne, while he heard that the strength of Oroites was -great, seeing that he had a bodyguard of a thousand Persian spearmen -and was in possession of the divisions[113] of Phrygia and Lydia and -Ionia. Therefore Dareios contrived as follows:--having called together -those of the Persians who were of most repute, he said to them: -"Persians, which of you all will undertake to perform this matter for -me with wisdom, and not by force or with tumult? for where wisdom is -wanted, there is no need of force. Which of you, I say, will either -bring Oroites alive to me or slay him? for he never yet did any -service to the Persians, and on the other hand he has done to them -great evil. First he destroyed two of us, Mitrobates and his son; then -he slays the men who go to summon him, sent by me, displaying -insolence not to be endured. Before therefore he shall accomplish any -other evil against the Persians, we must check his course by death." -128. Thus Dareios asked, and thirty men undertook the matter, each one -separately desiring to do it himself; and Dareios stopped their -contention and bade them cast lots: so when they cast lots, Bagaios -the son of Artontes obtained the lot from among them all. Bagaios -accordingly, having obtained the lot, did thus:--he wrote many papers -dealing with various matters and on them set the seal of Dareios, and -with them he went to Sardis. When he arrived there and came into the -presence of Oroites, he took the covers off the papers one after -another and gave them to the Royal Secretary to read; for all the -governors of provinces have Royal Secretaries. Now Bagaios thus gave -the papers in order to make trial of the spearmen of the guard, -whether they would accept the motion to revolt from Oroites; and -seeing that they paid great reverence to the papers and still more to -the words which were recited from them, he gave another paper in which -were contained these words: "Persians, king Dareios forbids you to -serve as guards to Oroites": and they hearing this lowered to him the -points of their spears. Then Bagaios, seeing that in this they were -obedient to the paper, took courage upon that and gave the last of the -papers to the secretary; and in it was written: "King Dareios commands -the Persians who are in Sardis to slay Oroites." So the spearmen of -the guard, when they heard this, drew their swords and slew him -forthwith. Thus did retribution for the murder of Polycrates the -Samian overtake Oroites. - -129. When the wealth of Oroites had come or had been carried[114] up -to Susa, it happened not long after, that king Dareios while engaged -in hunting wild beasts twisted his foot in leaping off his horse, and -it was twisted, as it seems, rather violently, for the ball of his -ankle-joint was put out of the socket. Now he had been accustomed to -keep about him those of the Egyptians who were accounted the first in -the art of medicine, and he made use of their assistance then: but -these by wrenching and forcing the foot made the evil continually -greater. For seven days then and seven nights Dareios was sleepless -owing to the pain which he suffered; and at last on the eighth day, -when he was in a wretched state, some one who had heard talk before -while yet at Sardis of the skill of Demokedes of Croton, reported this -to Dareios; and he bade them bring him forthwith into his presence. So -having found him somewhere unnoticed among the slaves of Oroites, they -brought him forth into the midst dragging fetters after him and -clothed in rags. 130. When he had been placed in the midst of them, -Dareios asked him whether he understood the art; but he would not -admit it, fearing lest, if he declared himself to be what he was, he -might lose for ever the hope of returning to Hellas: and it was clear -to Dareios that he understood that art but was practising -another,[115] and he commanded those who had brought him thither to -produce scourges and pricks. Accordingly upon that he spoke out, -saying that he did not understand it precisely, but that he had kept -company with a physician and had some poor knowledge of the art. Then -after this, when Dareios had committed the case to him, by using -Hellenic drugs and applying mild remedies after the former violent -means, he caused him to get sleep, and in a short time made him -perfectly well, though he had never hoped to be sound of foot again. -Upon this Dareios presented him with two pairs of golden fetters; and -he asked him whether it was by design that he had given to him a -double share of his suffering, because he had made him well. Being -pleased by this saying, Dareios sent him to visit his wives, and the -eunuchs in bringing him in said to the women that this was he who had -restored to the king his life. Then each one of them plunged a cup -into the gold-chest[116] and presented Demokedes with so abundant a -gift that his servant, whose name was Skiton, following and gathering -up the coins[117] which fell from the cups, collected for himself a -very large sum of gold. - -131. This Demokedes came from Croton, and became the associate of -Polycrates in the following manner:--at Croton he lived in strife with -his father, who was of a harsh temper, and when he could no longer -endure him, he departed and came to Egina. Being established there he -surpassed in the first year all the other physicians, although he was -without appliances and had none of the instruments which are used in -the art. In the next year the Eginetan State engaged him for a payment -of one talent, in the third year he was engaged by the Athenians for a -hundred pounds weight of silver,[118] and in the fourth by Polycrates -for two talents. Thus he arrived in Samos; and it was by reason of -this man more than anything else that the physicians of Croton got -their reputation: for this event happened at the time when the -physicians of Croton began to be spoken of as the first in Hellas, -while the Kyrenians were reputed to have the second place. About this -same time also the Argives had the reputation of being the first -musicians in Hellas.[119] - -132. Then Demokedes having healed king Dareios had a very great house -in Susa, and had been made a table-companion of the king; and except -the one thing of returning to the land of the Hellenes, he had -everything. And first as regards the Egyptian physicians who tried to -heal the king before him, when they were about to be impaled because -they had proved inferior to a physician who was a Hellene, he asked -their lives of the king and rescued them from death: then secondly, he -rescued an Eleian prophet, who had accompanied Polycrates and had -remained unnoticed among the slaves. In short Demokedes was very great -in the favour of the king. - -133. Not long time after this another thing came to pass which was -this:--Atossa the daughter of Cyrus and wife of Dareios had a tumour -upon her breast, which afterwards burst and then was spreading -further: and so long as it was not large, she concealed it and said -nothing to anybody, because she was ashamed; but afterwards when she -was in evil case, she sent for Demokedes and showed it to him: and he -said that he would make her well, and caused her to swear that she -would surely do for him in return that which he should ask of her; and -he would ask, he said, none of such things as are shameful. 134. So -when after this by his treatment he had made her well, then Atossa -instructed by Demokedes uttered to Dareios in his bedchamber some such -words as these: "O king, though thou hast such great power, thou dost -sit still, and dost not win in addition any nation or power for the -Persians: and yet it is reasonable that a man who is both young and -master of much wealth should be seen to perform some great deed, in -order that the Persians may know surely that he is a man by whom they -are ruled. It is expedient indeed in two ways that thou shouldest do -so, both in order that the Persians may know that their ruler is a -man, and in order that they may be worn down by war and not have -leisure to plot against thee. For now thou mightest display some great -deed, while thou art still young; seeing that as the body grows the -spirit grows old also with it, and is blunted for every kind of -action." Thus she spoke according to instructions received, and he -answered thus: "Woman, thou hast said all the things which I myself -have in mind to do; for I have made the plan to yoke together a bridge -from this continent to the other and to make expedition against the -Scythians, and these designs will be by way of being fulfilled within -a little time." Then Atossa said: "Look now,--forbear to go first -against the Scythians, for these will be in thy power whenever thou -desirest: but do thou, I pray thee, make an expedition against Hellas; -for I am desirous to have Lacedemonian women and Argive and Athenian -and Corinthian, for attendants, because I hear of them by report: and -thou hast the man who of all men is most fitted to show thee all -things which relate to Hellas and to be thy guide, that man, I mean, -who healed thy foot." Dareios made answer: "Woman, since it seems good -to thee that we should first make trial of Hellas, I think it better -to send first to them men of the Persians together with him of whom -thou speakest, to make investigation, that when these have learnt and -seen, they may report each several thing to us; and then I shall go to -attack them with full knowledge of all." - -135. Thus he said, and he proceeded to do the deed as he spoke the -word: for as soon as day dawned, he summoned fifteen Persians, men of -repute, and bade them pass through the coasts of Hellas in company -with Demokedes, and take care not to let Demokedes escape from them, -but bring him back at all costs. Having thus commanded them, next he -summoned Demokedes himself and asked him to act as a guide for the -whole of Hellas and show it to the Persians, and then return back: and -he bade him take all his movable goods and carry them as gifts to his -father and his brothers, saying that he would give him in their place -many times as much; and besides this, he said, he would contribute to -the gifts a merchant ship filled with all manner of goods, which -should sail with him. Dareios, as it seems to me, promised him these -things with no crafty design; but Demokedes was afraid that Dareios -was making trial of him, and did not make haste to accept all that was -offered, but said that he would leave his own things where they were, -so that he might have them when he came back; he said however that he -accepted the merchant ship which Dareios promised him for the presents -to his brothers. Dareios then, having thus given command to him also, -sent them away to the sea. 136. So these, when they had gone down to -Phenicia and in Phenicia to the city of Sidon, forthwith manned two -triremes, and besides them they also filled a large ship of burden -with all manner of goods. Then when they had made all things ready -they set sail for Hellas, and touching at various places they saw the -coast regions of it and wrote down a description, until at last, when -they had seen the greater number of the famous places, they came to -Taras[120] in Italy. There from complaisance[121] to Demokedes -Aristophilides the king of the Tarentines unfastened and removed the -steering-oars of the Median ships, and also confined the Persians in -prison, because, as he alleged, they came as spies. While they were -being thus dealt with, Demokedes went away and reached Croton; and -when he had now reached his own native place, Aristophilides set the -Persians free and gave back to them those parts of their ships which -he had taken away. 137. The Persians then sailing thence and pursuing -Demokedes reached Croton, and finding him in the market-place they -laid hands upon him; and some of the men of Croton fearing the Persian -power were willing to let him go, but others took hold of him and -struck with their staves at the Persians, who pleaded for themselves -in these words: "Men of Croton, take care what ye are about: ye are -rescuing a man who was a slave of king Dareios and who ran away from -him. How, think you, will king Dareios be content to receive such an -insult; and how shall this which ye do be well for you, if ye take him -away from us? Against what city, think you, shall we make expedition -sooner than against this, and what city before this shall we endeavour -to reduce to slavery?" Thus saying they did not however persuade the -men of Croton, but having had Demokedes rescued from them and the ship -of burden which they were bringing with them taken away, they set sail -to go back to Asia, and did not endeavour to visit any more parts of -Hellas or to find out about them, being now deprived of their guide. -This much however Demokedes gave them as a charge when they were -putting forth to sea, bidding them say to Dareios that Demokedes was -betrothed to the daughter of Milon: for the wrestler Milon had a great -name at the king's court; and I suppose that Demokedes was urgent for -this marriage, spending much money to further it, in order that -Dareios might see that he was held in honour also in his own country. -138. The Persians however, after they had put out from Croton, were -cast away with their ships in Iapygia; and as they were remaining -there as slaves, Gillos a Tarentine exile rescued them and brought -them back to king Dareios. In return for this Dareios offered to give -him whatsoever thing he should desire; and Gillos chose that he might -have the power of returning to Taras, narrating first the story of his -misfortune: and in order that he might not disturb all Hellas, as -would be the case if on his account a great armament should sail to -invade Italy, he said it was enough for him that the men of Cnidos -should be those who brought him back, without any others; because he -supposed that by these, who were friends with the Tarentines, his -return from exile would most easily be effected. Dareios accordingly -having promised proceeded to perform; for he sent a message to Cnidos -and bade them being back Gillos to Taras: and the men of Cnidos obeyed -Dareios, but nevertheless they did not persuade the Tarentines, and -they were not strong enough to apply force. Thus then it happened with -regard to these things; and these were the first Persians who came -from Asia to Hellas, and for the reason which has been mentioned these -were sent as spies. - -139. After this king Dareios took Samos before all other cities, -whether of Hellenes or Barbarians, and for a cause which was as -follows:--When Cambyses the son of Cyrus was marching upon Egypt, many -Hellenes arrived in Egypt, some, as might be expected, joining in the -campaign to make profit,[122] and some also coming to see the land -itself; and among these was Syoloson the son of Aiakes and brother of -Polycrates, an exile from Samos. To this Syloson a fortunate chance -occurred, which was this:--he had taken and put upon him a flame- -coloured mantle, and was about the market-place in Memphis; and -Dareios, who was then one of the spearmen of Cambyses and not yet held -in any great estimation, seeing him had a desire for the mantle, and -going up to him offered to buy it. Then Syloson, seeing that Dareios -very greatly desired the mantle, by some divine inspiration said: "I -will not sell this for any sum, but I will give it thee for nothing, -if, as it appears, it must be thine at all costs." To this Dareios -agreed and received from him the garment. 140. Now Syloson supposed -without any doubt that he had altogether lost this by easy simplicity; -but when in course of time Cambyses was dead, and the seven Persians -had risen up against the Magian, and of the seven Dareios had obtained -the kingdom, Syloson heard that the kingdom had come about to that man -to whom once in Egypt he had given the garment at his request: -accordingly he went up to Susa and sat down at the entrance[123] of -the king's palace, and said that he was a benefactor of Dareios. The -keeper of the door hearing this reported it to the king; and he -marvelled at it and said to him: "Who then of the Hellenes is my -benefactor, to whom I am bound by gratitude? seeing that it is now but -a short time that I possess the kingdom, and as yet scarcely one[124] -of them has come up to our court; and I may almost say that I have no -debt owing to a Hellene. Nevertheless bring him in before me, that I -may know what he means when he says these things." Then the keeper of -the door brought Syloson before him, and when he had been set in the -midst, the interpreters asked him who he was and what he had done, -that he called himself the benefactor of the king. Syloson accordingly -told all that had happened about the mantle, and how he was the man -who had given it; to which Dareios made answer: "O most noble of men, -thou art he who when as yet I had no power gavest me a gift, small it -may be, but nevertheless the kindness is counted with me to be as -great as if I should now receive some great thing from some one. -Therefore I will give thee in return gold and silver in abundance, -that thou mayest not ever repent that thou didst render a service to -Dareios the son of Hystaspes." To this Syloson replied: "To me, O -king, give neither gold nor silver, but recover and give to me my -fatherland Samos, which now that my brother Polycrates has been slain -by Oroites is possessed by our slave. This give to me without -bloodshed or selling into slavery." 141. Dareios having heard this -prepared to send an expedition with Otanes as commander of it, who had -been one of the seven, charging him to accomplish for Syloson all that -which he had requested. Otanes then went down to the sea-coast and was -preparing the expedition. - -142. Now Maiandrios the son of Maiandrios was holding the rule over -Samos, having received the government as a trust from Polycrates; and -he, though desiring to show himself the most righteous of men, did not -succeed in so doing: for when the death of Polycrates was reported to -him, he did as follows:--first he founded an altar to Zeus the -Liberator and marked out a sacred enclosure round it, namely that -which exists still in the suburb of the city: then after he had done -this he gathered together an assembly of all the citizens and spoke -these words: "To me, as ye know as well as I, has been entrusted the -sceptre of Polycrates and all his power; and now it is open to me to -be your ruler; but that for the doing of which I find fault with my -neighbour, I will myself refrain from doing, so far as I may: for as I -did not approve of Polycrates acting as master of men who were not -inferior to himself, so neither do I approve of any other who does -such things. Now Polycrates for his part fulfilled his own appointed -destiny, and I now give the power into the hands of the people, and -proclaim to you equality.[125] These privileges however I think it -right to have assigned to me, namely that from the wealth of -Polycrates six talents should be taken out and given to me as a -special gift; and in addition to this I choose for myself and for my -descendants in succession the priesthood of Zeus the Liberator, to -whom I myself founded a temple, while I bestow liberty upon you." He, -as I say, made these offers to the Samians; but one of them rose up -and said: "Nay, but unworthy too art /thou/[126] to be our ruler, -seeing that thou art of mean birth and a pestilent fellow besides. -Rather take care that thou give an account of the money which thou -hadst to deal with." 143. Thus said one who was a man of repute among -the citizens, whose name was Telesarchos; and Maiandrios perceiving -that if he resigned the power, some other would be set up as despot -instead of himself, did not keep the purpose at all[127] of resigning -it; but having retired to the fortress he sent for each man -separately, pretending that he was going to give an account of the -money, and so seized them and put them in bonds. These then had been -put in bonds; but Maiandrios after this was overtaken by sickness, and -his brother, whose name was Lycaretos, expecting that he would die, -put all the prisoners to death, in order that he might himself more -easily get possession of the power over Samos: and all this happened -because, as it appears, they did not choose to be free. - -144. So when the Persians arrived at Samos bringing Syloson home from -exile, no one raised a hand against them, and moreover the party of -Maiandrios and Maiandrios himself said that they were ready to retire -out of the island under a truce. Otanes therefore having agreed on -these terms and having made a treaty, the most honourable of the -Persians had seats placed for them in front of the fortress and were -sitting there. 145. Now the despot Maiandrios had a brother who was -somewhat mad, and his name was Charilaos. This man for some offence -which he had been committed had been confined in an underground -dungeon,[128] and at this time of which I speak, having heard what was -being done and having put his head through out of the dungeon, when he -saw the Persians peacefully sitting there he began to cry out and said -that he desired to come to speech with Maiandrios. So Maiandrios -hearing his voice bade them loose him and bring him into his presence; -and as soon as he was brought he began to abuse and revile him, trying -to persuade him to attack the Persians, and saying thus: "Thou basest -of men, didst thou put me in bonds and judge me worthy of the dungeon -under ground, who am thine own brother and did no wrong worthy of -bonds, and when thou seest the Persians casting thee forth from the -land and making thee homeless, dost thou not dare to take any revenge, -though they are so exceedingly easy to be overcome? Nay, but if in -truth thou art afraid of them, give me thy mercenaries and I will take -vengeance on them for their coming here; and thyself I am willing to -let go out of the island." 146. Thus spoke Charilaos, and Maiandrios -accepted that which he said, not, as I think, because he had reached -such a height of folly as to suppose that his own power would overcome -that of the king, but rather because he grudged Syloson that he should -receive from him the State without trouble, and with no injury -inflicted upon it. Therefore he desired to provoke the Persians to -anger and make the Samian power as feeble as possible before he gave -it up to him, being well assured that the Persians, when they had -suffered evil, would be likely to be as bitter against the Samians as -well as against those who did the wrong,[129] and knowing also that he -had a safe way of escape from the island whenever he desired: for he -had had a secret passage made under ground, leading from the fortress -to the sea. Maiandrios then himself sailed out from Samos; but -Charilaos armed all the mercenaries, and opening wide the gates sent -them out upon the Persians, who were not expecting any such thing, but -supposed that all had been arranged: and the mercenaries falling upon -them began to slay those of the Persians who had seats carried for -them[130] and were of most account. While these were thus engaged, the -rest of the Persian force came to the rescue, and the mercenaries were -hard pressed and forced to retire to the fortress. 147. Then Otanes -the Persian commander, seeing that the Persians had suffered greatly, -purposely forgot the commands which Dareios gave him when he sent him -forth, not to kill any one of the Samians nor to sell any into -slavery, but to restore the island to Syloson free from all suffering -of calamity,--these commands, I say, he purposely forgot, and gave the -word to his army to slay every one whom they should take, man or boy, -without distinction. So while some of the army were besieging the -fortress, others were slaying every one who came in their way, in -sanctuary or out of sanctuary equally. 148. Meanwhile Maiandrios had -escaped from Samos and was sailing to Lacedemon; and having come -thither and caused to be brought up to the city the things which he -had taken with him when he departed, he did as follows:--first, he -would set out his cups of silver and of gold, and then while the -servants were cleaning them, he would be engaged in conversation with -Cleomenes the son of Anaxandrides, then king of Sparta, and would -bring him on to his house; and when Cleomenes saw the cups he -marvelled and was astonished at them, and Maiandrios would bid him -take away with him as many of them as he pleased. Maiandrios said this -twice or three times, but Cleomenes herein showed himself the most -upright of men; for he not only did not think fit to take that which -was offered, but perceiving that Maiandrios would make presents to -others of the citizens, and so obtain assistance for himself, he went -to the Ephors and said that it was better for Sparta that the stranger -of Samos should depart from Peloponnesus, lest he might persuade -either himself or some other man of the Spartans to act basely. They -accordingly accepted his counsel, and expelled Maiandrios by -proclamation. 149. As to Samos, the Persians, after sweeping the -population off it,[131] delivered it to Syloson stripped of men. -Afterwards however the commander Otanes even joined in settling people -there, moved by a vision of a dream and by a disease which seized him, -so that he was diseased in the genital organs. - -150. After a naval force had thus gone against Samos, the Babylonians -made revolt, being for this exceedingly well prepared; for during all -the time of the reign of the Magian and of the insurrection of the -seven, during all this time and the attendant confusion they were -preparing themselves for the siege of their city: and it chanced by -some means that they were not observed to be doing this. Then when -they made open revolt, they did as follows:--after setting apart their -mothers first, each man set apart also for himself one woman, -whosoever he wished of his own household, and all the remainder they -gathered together and killed by suffocation. Each man set apart the -one who has been mentioned to serve as a maker of bread, and they -suffocated the rest in order that they might not consume their -provisions. 151. Dareios being informed of this and having gathered -together all his power, made expedition against them, and when he had -marched his army up to Babylon he began to besiege them; but they -cared nothing about the siege, for the Babylonians used to go up to -the battlements of the wall and show contempt of Dareios and of his -army by gestures and by words; and one of them uttered this saying: -"Why, O Persians, do ye remain sitting here, and not depart? For then -only shall ye capture us, when mules shall bring forth young." This -was said by one of the Babylonians, not supposing that a mule would -ever bring forth young. 152. So when a year and seven months had now -passed by, Dareios began to be vexed and his whole army with him, not -being able to conquer the Babylonians. And yet Dareios had used -against them every kind of device and every possible means, but not -even so could he conquer them, though besides other devices he had -attempted it by that also with which Cyrus conquered them; but the -Babylonians were terribly on their guard and he was not able to -conquer them. 153. Then in the twentieth month there happened to -Zopyros the son of that Megabyzos who had been of the seven men who -slew the Magian, to this Zopyros, I say, son of Megabyzos there -happened a prodigy,--one of the mules which served as bearers of -provisions for him produced young: and when this was reported to him, -and Zopyros had himself seen the foal, because he did not believe the -report, he charged those who had seen it not to tell that which had -happened to any one, and he considered with himself what to do. And -having regard to the words spoken by the Babylonian, who had said at -first that when mules should produce young, then the wall would be -taken, having regard (I say) to this ominous saying, it seemed to -Zopyros that Babylon could be taken: for he thought that both the man -had spoken and his mule had produced young by divine dispensation. -154. Since then it seemed to him that it was now fated that Babylon -should be captured, he went to Dareios and inquired of him whether he -thought it a matter of very great moment to conquer Babylon; and -hearing in answer that he thought it of great consequence, he -considered again how he might be the man to take it and how the work -might be his own: for among the Persians benefits are accounted worthy -of a very high degree of honour.[132] He considered accordingly that -he was not able to make conquest of it by any other means, but only if -he should maltreat himself and desert to their side. So, making light -esteem of himself, he maltreated his own body in a manner which could -not be cured; for he cut off his nose and his ears, and shaved his -hair round in an unseemly way, and scourged himself, and so went into -the presence of Dareios. 155. And Dareios was exceedingly troubled -when he saw the man of most repute with him thus maltreated; and -leaping up from his seat he cried aloud and asked him who was the -person who had maltreated him, and for what deed. He replied: "That -man does not exist, excepting thee, who has so great power as to bring -me into this condition; and not any stranger, O king, has done this, -but I myself to myself, accounting it a very grievous thing that the -Assyrians should make a mock of the Persians." He made answer: "Thou -most reckless of men, thou didst set the fairest name to the foulest -deed when thou saidest that on account of those who are besieged thou -didst bring thyself into a condition which cannot be cured. How, O -thou senseless one, will the enemy surrender to us more quickly, -because thou hast maltreated thyself? Surely thou didst wander out of -thy senses in thus destroying thyself." And he said, "If I had -communicated to thee that which I was about to do, thou wouldst not -have permitted me to do it; but as it was, I did it on my own account. -Now therefore, unless something is wanting on thy part, we shall -conquer Babylon: for I shall go straightway as a deserter to the wall; -and I shall say to them that I suffered this treatment at thy hands: -and I think that when I have convinced them that this is so, I shall -obtain the command of a part of their forces. Do thou then on the -tenth day from that on which I shall enter within the wall take of -those troops about which thou wilt have no concern if they be -destroyed,--of these, I say, get a thousand by[133] the gate of the -city which is called the gate of Semiramis; and after this again on -the seventh day after the tenth set, I pray thee, two thousand by the -gate which is called the gate of the Ninevites; and after this seventh -day let twenty days elapse, and then lead other four thousand and -place them by the gate called the gate of the Chaldeans: and let -neither the former men nor these have any weapons to defend them -except daggers, but this weapon let them have. Then after the -twentieth day at once bid the rest of the army make an attack on the -wall all round, and set the Persians, I pray thee, by those gates -which are called the gate of Belos and the gate of Kissia: for, as I -think, when I have displayed great deeds of prowess, the Babylonians -will entrust to me, besides their other things, also the keys which -draw the bolts of the gates. Then after that it shall be the care of -myself and the Persians to do that which ought to be done." 156. -Having thus enjoined he proceeded to go to the gate of the city, -turning to look behind him as he went, as if he were in truth a -deserter; and those who were set in that part of the wall, seeing him -from the towers ran down, and slightly opening one wing of the gate -asked who he was, and for what purpose he had come. And he addressed -them and said that he was Zopyros, and that he came as a deserter to -them. The gate-keepers accordingly when they heard this led him to the -public assembly of the Babylonians; and being introduced before it he -began to lament his fortunes, saying that he had in fact suffered at -his own hands, and that he had suffered this because he had counselled -the king to withdraw his army, since in truth there seemed to be no -means of taking the town: "And now," he went on to say, "I am come for -very great good to you, O Babylonians, but for very great evil to -Dareios and his army, and to the Persians,[134] for he shall surely -not escape with impunity for having thus maltreated me; and I know all -the courses of his counsels." 157. Thus he spoke, and the Babylonians, -when they saw the man of most reputation among the Persians deprived -of nose and ears and smeared over with blood from scourging, supposing -assuredly that he was speaking the truth and had come to be their -helper, were ready to put in his power that for which he asked them, -and he asked them that he might command a certain force. Then when he -had obtained this from them, he did that which he had agreed with -Dareios that he would do; for he led out on the tenth day the army of -the Babylonians, and having surrounded the thousand men whom he had -enjoined Dareios first to set there, he slew them. The Babylonians -accordingly, perceiving that the deeds which he displayed were in -accordance with his words, were very greatly rejoiced and were ready -to serve him in all things: and after the lapse of the days which had -been agreed upon, he again chose men of the Babylonians and led them -out and slew the two thousand men of the troops of Dareios. Seeing -this deed also, the Babylonians all had the name of Zopyros upon their -tongues, and were loud in his praise. He then again, after the lapse -of the days which had been agreed upon, led them out to the place -appointed, and surrounded the four thousand and slew them. When this -also had been done, Zopyros was everything among the Babylonians, and -he was appointed both commander of their army and guardian of their -walls. 158. But when Dareios made an attack according to the agreement -on every side of the wall, then Zopyros discovered all his craft: for -while the Babylonians, having gone up on the wall, were defending -themselves against the attacks of the army of Dareios, Zopyros opened -the gates called the gates of Kissia and of Belos, and let in the -Persians within the wall. And of the Babylonians those who saw that -which was done fled to the temple of Zeus Belos, but those who did not -see remained each in his own appointed place, until at last they also -learnt that they had been betrayed. - -159. Thus was Babylon conquered for the second time: and Dareios when -he had overcome the Babylonians, first took away the wall from round -their city and pulled down all the gates; for when Cyrus took Babylon -before him, he did neither of these things: and secondly Dareios -impaled the leading men to the number of about three thousand, but to -the rest of the Babylonians he gave back their city to dwell in: and -to provide that the Babylonians should have wives, in order that their -race might be propagated, Dareios did as follows (for their own wives, -as has been declared at the beginning, the Babylonians had suffocated, -in provident care for their store of food):--he ordered the nations -who dwelt round to bring women to Babylon, fixing a certain number for -each nation, so that the sum total of fifty thousand women was brought -together, and from these women the present Babylonians are descended. - -160. As for Zopyros, in the judgment of Dareios no one of the Persians -surpassed him in good service, either of those who came after or of -those who had gone before, excepting Cyrus alone; for to Cyrus no man -of the Persians ever yet ventured to compare himself: and Dareios is -said to have declared often that he would rather that Zopyros were -free from the injury than that he should have twenty Babylons added to -his possession in addition to that one which he had. Moreover he gave -him great honours; for not only did he give him every year those -things which by the Persians are accounted the most honourable, but -also he granted him Babylon to rule free from tribute, so long as he -should live; and he added many other gifts. The son of this Zopyros -was Megabyzos, who was made commander in Egypt against the Athenians -and their allies; and the son of this Megabyzos was Zopyros, who went -over to Athens as a deserter from the Persians. ----------- - -NOTES TO BOOK III - -[1] See ii. 1. - -[2] {'Amasin}. This accusative must be taken with {eprexe}. Some - Editors adopt the conjecture {'Amasi}, to be taken with - {memphomenos} as in ch. 4, "did this because he had a quarrel with - Amasis." - -[3] See ii. 152, 154. - -[4] {Suron}: see ii. 104. - -[5] {keinon}: most MSS. and many editions have {keimenon}, "laid up." - -[6] {demarkhon}. - -[7] {exaireomenos}: explained by some "disembarked" or "unloaded." - -[8] Or "Orotal." - -[9] {dia de touton}. - -[10] {trion}: omitted by some good MSS. - -[11] See ii. 169. - -[12] {alla kai tote uathesan ai Thebai psakadi}. - -[13] The so-called {Leukon teikhon} on the south side of Memphis: cp. - ch. 91. - -[14] {omoios kai} omitting {a}. - -[15] {pentakosias mneas}. - -[16] {aneklaion}: perhaps {anteklaion}, which has most MS. authority, - may be right, "answer their lamentations." - -[17] See ch. 31. - -[18] {egeomenon}: some Editors adopt the conjecture {agomenon}, "was - being led." - -[19] {sphi}: so in the MSS.: some editions (following the Aldine) have - {oi}. - -[20] {to te}: a correction for {tode}: some Editors read {tode, to}, - "by this, namely by the case of," etc. - -[21] "gypsum." - -[22] {epi}, lit. "after." - -[23] {leukon tetragonon}: so the MSS. Some Editors, in order to bring - the statement of Herodotus into agreement with the fact, read - {leukon ti trigonon}, "a kind of white triangle": so Stein. - -[24] {epi}: this is altered unnecessarily by most recent Editors to - {upo}, on the authority of Eusebius and Pliny, who say that the - mark was under the tongue. - -[25] {ekeino}: some understand this to refer to Cambyses, "that there - was no one now who would come to the assistance of Cambyses, if he - were in trouble," an office which would properly have belonged to - Smerdis, cp. ch. 65: but the other reference seems more natural. - -[26] Epilepsy or something similar. - -[26a] Cp. note on i. 114. - -[27] {pros ton patera [telesai] Kuron}: the word {telesai} seems to be - corrupt. Stein suggests {eikasai}, "as compared with." Some - Editors omit the word. - -[28] {nomon panton basilea pheras einai}: but {nomos} in this fragment - of Pindar is rather the natural law by which the strong prevail - over the weak. - -[29] {iakhon}: Stein reads by conjecture {skhon}, "having obtained - possession." - -[30] {mede}: Abicht reads {meden} by conjecture. - -[31] {alla}, under the influence of the preceding negative. - -[32] {prosson} refers grammatically only to {autos}, and marks the - reference as being chiefly to himself throughout the sentence. - -[33] {prorrizos}, "by the roots." - -[34] {toi tesi pathesi}: the MSS. mostly have {toi autaisi} or - {toiautaisi}. - -[35] See i. 51. - -[36] {es Aigupton epetheke}, "delivered it (to a messenger to convey) - to Egypt." - -[37] The island of Carpathos, the modern /Scarpanto/. - -[38] {to thulako periergasthai}: which is susceptible of a variety of - meanings. In a similar story told of the Chians the Spartans are - made to say that it would have been enough to show the empty bag - without saying anything. (Sext. Empir. ii. 23.) Probably the - meaning here is that if they were going to say so much, they need - not have shown the bag, for the words were enough without the - sight of the bag: or it may be only that the /words/ {o thulakos} - were unnecessary in the sentence {o thulakos alphiton deitai}. - -[39] See i. 70. - -[40] {genee}. To save the chronology some insert {trite} before - {genee}, but this will be useless unless the clause {kata de ton - auton khronon tou kreteros te arpage} be omitted, as it is also - proposed to do. Periander is thought to have died about 585 B.C.; - but see v. 95. - -[41] The MSS. add {eontes eoutoisi}, and apparently something has been - lost. Stein and others follow Valckenär in adding {suggenees}, - "are ever at variance with one another in spite of their kinship." - -[42] {noo labon}: the MSS. have {now labon kai touto}. - -[43] {iren zemien}. - -[44] {tauta ta nun ekhon presseis}: the form of sentence is determined - by its antithesis to {ta agatha ta nun ego ekho}. - -[45] {basileus}, because already destined as his father's successor. - -[46] {sphea}: the MSS. have {sphe} here, and in the middle of the next - chapter. - -[46a] The Lacedemonians who were not Dorians had of course taken part - in the Trojan war. - -[47] {leuka genetai}. - -[48] {prutaneia}. - -[49] {lokhon}. - -[50] {prosiskhon}: some read {proseskhon}, "had put in." - -[51] {kai ton tes Diktunes neon}: omitted by some Editors. - -[52] {orguias}. - -[53] {stadioi}. - -[54] {kai}: the MSS. have {kata}. - -[55] {en te gar anthropeie phusi ouk enen ara}. - -[56] Or possibly, "the most necessary of those things which remain to - be done, is this." - -[57] {apistie polle upekekhuto}, cp. ii. 152. - -[58] Or perhaps Phaidymia. - -[59] {Gobrues} or {Gobrues}. - -[60] {'Intaphrenea}: this form, which is given by at least one MS. - throughout, seems preferable, as being closer to the Persian name - which it represents, "Vindafrana," cp. v. 25. Most of the MSS. - have {'Intaphernea}. - -[61] {phthas emeu}. - -[62] {ti}: some MSS. have {tis}, "in order that persons may trust - (themselves) to them more." - -[63] i.e. "let him be killed on the spot." - -[64] {ta panta muria}, "ten thousand of every possible thing," (or, - "of all the usual gifts"; cp. ch. 84 {ten pasan doreen}). - -[65] {dethen}. - -[66] {oideonton ton pregmaton}: "while things were swelling," cp. ch. - 127: perhaps here, "before things came to a head." - -[66a] {andreona}, as in ch. 121. - -[67] {ana te edramon palin}, i.e. they ran back into the room out of - which they had come to see what was the matter; with this - communicated a bedchamber which had its light only by the open - door of communication. - -[67a] {magophonia}. - -[68] Or, "after it had lasted more than five days," taking {thorubos} - as the subject of {egeneto}. The reason for mentioning the - particular number five seems to be contained in the passage quoted - by Stein from Sextus Empiricus, {enteuphen kai oi Person - kharientes nomon ekhousi, basileos par' autois teleutesantos pente - tas ephexes emeras anomian agein}. - -[69] See vi. 43. - -[70] {isonomie}, "equal distribution," i.e. of civil rights. - -[71] {ouden oikeion}: the MSS. have {ouden oud' oikeion}, which might - be translated "anything of its own either." - -[72] {to lego}: the MSS. have {ton lego}, "each of the things /about - which I speak/ being best in its own kind." The reading {to logo}, - which certainly gives a more satisfactory meaning, is found in - Stobæus, who quotes the passage. - -[73] {kakoteta}, as opposed to the {arete} practised by the members of - an aristocracy. - -[74] {okto kaiebdomekonta mneas}: the MSS. have {ebdomekonta mneas} - only, and this reading seems to have existed as early as the - second century of our era: nevertheless the correction is - required, not only by the facts of the case, but also by - comparison with ch. 95. - -[75] {nomos}, and so throughout. - -[76] or "Hygennians." - -[77] i.e. the Cappadokians, see i. 6. - -[77a] See ii. 149. - -[78] {muriadas}: the MSS. have {muriasi}. With {muriadas} we must - supply {medimnon}. The {medimnos} is really about a bushel and a - half. - -[79] {Pausikai}: some MSS. have {Pausoi}. - -[80] {tous anaspastous kaleomenous}. - -[81] {Kaspioi}: some read by conjecture {Kaspeiroi}, others {Kasioi}. - -[82] {ogdokonta kai oktakosia kai einakiskhilia}: the MSS. have - {tesserakonta kai pentakosia kai einakiskhilia} (9540), which is - irreconcilable with the total sum given below, and also with the - sum obtained by adding up the separate items given in Babylonian - talents, whether we reduce them by the proportion 70:60 given by - the MSS. in ch. 89, or by the true proportion 78:60. On the other - hand the total sum given below is precisely the sum of the - separate items (after subtracting the 140 talents used for the - defence of Kilikia), reduced in the proportion 78:60; and this - proves the necessity of the emendation here ({thop} for {thphm}) - as well as supplying a strong confirmation of that adopted in ch. - 89. - -[83] The reckoning throughout is in round numbers, nothing less than - the tens being mentioned. - -[84] {oi peri te Nusen}: perhaps this should be corrected to {oi te - peri Nusen}, because the {sunamphoteroi} which follows seem to - refer to two separate peoples. - -[85] The passage "these Ethiopians--dwellings" is marked by Stein as - doubtful on internal grounds. The Callantian Indians mentioned - seem to be the same as the Callantians mentioned in ch. 38. - -[86] {khoinikas}. - -[87] {dia penteteridos}. - -[88] i.e. the Indus. - -[89] Either {auton tekomenon} is to be taken absolutely, equivalent to - {autou tekomenou}, and {ta krea} is the subject of - {diaphtheiresthai}; or {auton} is the subject and {ta krea} is - accusative of definition, "wasting away in his flesh." Some MSS. - have {diaphtheirein}, "that he is spoiling his flesh for them." - -[90] {gar}: some would read {de}, but the meaning seems to be, "this - is done universally, for in the case of weakness arising from old - age, the same takes place." - -[91] {pros arktou te kai boreo anemou}. - -[92] This clause indicates the manner in which the size is so exactly - known. - -[93] {autoi}, i.e. in themselves as well as in their habits. Some MSS. - read {to} for {autoi}, which is adopted by several Editors; others - adopt the conjecture {autois}. - -[94] i.e. two in each hind-leg. - -[95] {kai paraluesthai}: {kai} is omitted in some MSS. and by some - Editors. - -[96] {ouk omou}: some Editors omit {ouk}: the meaning seems to be that - in case of necessity they are thrown off one after another to - delay the pursuing animals. - -[97] The meaning of the passage is doubtful: possibly it should be - translated (omitting {kai}) "the male camels, being inferior in - speed to the females, flag in their course and are dragged along, - first one and then the other." - -[97a] See ii. 75. - -[98] {metri}: the MSS. have {metre}, "womb," but for this Herod. seems - to use the plural. - -[99] {metera}: most MSS. have {metran}. - -[100] Most of the MSS. have {auton} before {ta melea}, which by some - Editors is omitted, and by others altered to {autika}. If {auton} - is to stand it must be taken with {katapetomenas}, "flying down - upon them," and so it is punctuated in the Medicean MS. - -[101] {elkea}. There is a play upon the words {epelkein} and {elkea} - which can hardly be reproduced in translation. - -[102] {Kassiteridas}. - -[103] {o kassiteros}. - -[104] cp. iv. 13. - -[105] {akinakea}. - -[106] This is the second of the satrapies mentioned in the list, see - ch. 90, named from its chief town. Oroites also possessed himself - of the first satrapy, of which the chief town was Magnesia (ch. - 122), and then of the third (see ch. 127). - -[107] The satrapy of Daskyleion is the third in the list, see ch. 90. - -[108] {su gar en andron logo}. - -[109] Or, "banqueting hall," cp. iv. 95. - -[110] {apestrammenon}: most of the MSS. have {epestrammenon}, "turned - towards (the wall)." - -[110a] "whenever he (i.e. Zeus) rained." - -[111] This clause, "as Amasis the king of Egypt had foretold to him," - is omitted in some MSS. and by some Editors. - -[112] {oideonton eti ton pregmaton}: cp. ch. 76. - -[113] i.e. satrapies: see ch. 89, 90. - -[114] {apikomenon kai anakomisthenton}: the first perhaps referring to - the slaves and the other to the rest of the property. - -[115] i.e. the art of evasion. - -[116] {es tou khrosou ten theken}: {es} is not in the MSS., which have - generally {tou khrusou sun theke}: one only has {tou khrusou ten - theken}. - -[117] {stateras}: i.e. the {stater Dareikos} "Daric," worth about £1; - cp. note on vii. 28. - -[118] {ekaton mneon}, "a hundred minae," of which sixty go to the - talent. - -[119] This passage, from "for this event happened" to the end of the - chapter, is suspected as an interpolation by some Editors, on - internal grounds. - -[120] Tarentum. Italy means for Herodotus the southern part of the - peninsula only. - -[121] {restones}: so one inferior MS., probably by conjectural - emendation: the rest have {krestones}. The Ionic form however of - {rastone} would be {reistone}. Some would read {khrestones}, a - word which is not found, but might mean the same as {kresmosunes} - (ix. 33), "in consequence of the /request/ of Demokedes." - -[122] {kat' emporien strateuomenoi}: some MSS. read {kat' emporien, oi - de strateuomenoi}, "some for trade, others serving in the army." - -[123] {prothura}. - -[124] {e tis e oudeis}. - -[125] {isonomien}: see ch. 80, note. - -[126] {all' oud' axios eis su ge}. Maiandrios can claim no credit or - reward for giving up that of which by his own unworthiness he - would in any case have been deprived. - -[127] {ou de ti}: some read {oud' eti} or {ou de eti}, "no longer kept - the purpose." - -[128] {en gorgure}: the word also means a "sewer" or "conduit." - -[129] {prosempikraneesthai emellon toisi Samioisi}. - -[130] {tous diphrophoreumenous}: a doubtful word: it seems to be a - sort of title belonging to Persians of a certain rank, perhaps - those who were accompanied by men to carry seats for them, the - same as the {thronoi} mentioned in ch. 144; or, "those who were - borne in litters." - -[131] {sageneusantes}: see vi. 31. The word is thought by Stein to - have been interpolated here. - -[132] Or, "are very highly accounted and tend to advancement." - -[133] "opposite to." - -[134] The words "and to the Persians" are omitted in some MSS. - - - -BOOK IV - -THE FOURTH BOOK OF THE HISTORIES, CALLED MELPOMENE - -1. After Babylon had been taken, the march of Dareios himself[1] -against the Scythians took place: for now that Asia was flourishing in -respect of population, and large sums were being gathered in as -revenue, Dareios formed the desire to take vengeance upon the -Scythians, because they had first invaded the Median land and had -overcome in fight those who opposed them; and thus they had been the -beginners of wrong. The Scythians in truth, as I have before said,[2] -had ruled over Upper Asia[3] for eight-and-twenty years; for they had -invaded Asia in their pursuit of the Kimmerians, and they had -deposed[4] the Medes from their rule, who had rule over Asia before -the Scythians came. Now when the Scythians had been absent from their -own land for eight-and-twenty years, as they were returning to it -after that interval of time, they were met by a contest[5] not less -severe than that which they had had with the Medes, since they found -an army of no mean size opposing them. For the wives of the Scythians, -because their husbands were absent from them for a long time, had -associated with the slaves. 2. Now the Scythians put out the eyes of -all their slaves because of the milk which they drink; and they do as -follows:--they take blow-pipes of bone just like flutes, and these -they insert into the vagina of the mare and blow with their mouths, -and others milk while they blow: and they say that they do this -because the veins of the mare are thus filled, being blown out, and so -the udder is let down. When they had drawn the milk they pour it into -wooden vessels hollowed out, and they set the blind slaves in order -about[6] the vessels and agitate the milk. Then that which comes to -the top they skim off, considering it the more valuable part, whereas -they esteem that which settles down to be less good than the other. -For this reason[7] the Scythians put out the eyes of all whom they -catch; for they are not tillers of the soil but nomads. 3. From these -their slaves then, I say, and from their wives had been born and bred -up a generation of young men, who having learnt the manner of their -birth set themselves to oppose the Scythians as they were returning -from the Medes. And first they cut off their land by digging a broad -trench extending from the Tauric mountains to the Maiotian lake, at -the point where[8] this is broadest; then afterwards when the -Scythians attempted to invade the land, they took up a position -against them and fought; and as they fought many times, and the -Scythians were not able to get any advantage in the fighting, one of -them said: "What a thing is this that we are doing, Scythians! We are -fighting against our own slaves, and we are not only becoming fewer in -number ourselves by being slain in battle, but also we are killing -them, and so we shall have fewer to rule over in future. Now therefore -to me it seems good that we leave spears and bows and that each one -take his horse-whip and so go up close to them: for so long as they -saw us with arms in our hands, they thought themselves equal to us and -of equal birth; but when they shall see that we have whips instead of -arms, they will perceive that they are our slaves, and having -acknowledged this they will not await our onset." 4. When they heard -this, the Scythians proceeded to do that which he said, and the others -being panic-stricken by that which was done forgot their fighting and -fled. Thus the Scythians had ruled over Asia; and in such manner, when -they were driven out again by the Medes, they had returned to their -own land. For this Dareios wished to take vengeance upon them, and was -gathering together an army to go against them. - -***** - -5. Now the Scythians say that their nation is the youngest of all -nations, and that this came to pass as follows:--The first man who -ever existed in this region, which then was desert, was one named -Targitaos: and of this Targitaos they say, though I do not believe it -for my part, however they say the parents were Zeus and the daughter -of the river Borysthenes. Targitaos, they report, was produced from -some such origin as this, and of him were begotten three sons, -Lipoxaïs and Arpoxaïs and the youngest Colaxaïs. In the reign of -these[9] there came down from heaven certain things wrought of gold, a -plough, a yoke, a battle-axe,[10] and a cup, and fell in the Scythian -land: and first the eldest saw and came near them, desiring to take -them, but the gold blazed with fire when he approached it: then when -he had gone away from it, the second approached, and again it did the -same thing. These then the gold repelled by blazing with fire; but -when the third and youngest came up to it, the flame was quenched, and -he carried them to his own house. The elder brothers then, -acknowledging the significance of this thing, delivered the whole of -the kingly power to the youngest. 6. From Lixopaïs, they say, are -descended those Scythians who are called the race of the Auchatai; -from the middle brother Arpoxaïs those who are called Catiaroi and -Traspians, and from the youngest of them the "Royal" tribe,[11] who -are called Paralatai: and the whole together are called, they say, -Scolotoi, after the name of their king;[12] but the Hellenes gave them -the name of Scythians. 7. Thus the Scythians say they were produced; -and from the time of their origin, that is to say from the first king -Targitaos, to the passing over of Dareios against them, they say that -there is a period of a thousand years and no more. Now this sacred -gold is guarded by the kings with the utmost care, and they visit it -every year with solemn sacrifices of propitiation: moreover if any one -goes to sleep while watching in the open air over this gold during the -festival, the Scythians say that he does not live out the year; and -there is given him for this so much land as he shall ride round -himself on his horse in one day. Now as the land was large, Colaxaïs, -they say, established three kingdoms for his sons; and of these he -made one larger than the rest, and in this the gold is kept. But as to -the upper parts which lie on the North side of those who dwell above -this land, they say one can neither see nor pass through any further -by reason of feathers which are poured down; for both the earth and -the air are full of feathers, and this is that which shuts off the -view. - -8. Thus say the Scythians about themselves and about the region above -them; but the Hellenes who dwell about the Pontus say as follows:-- -Heracles driving the cattle of Geryones came to this land, then -desert, which the Scythians now inhabit; and Geryones, says the tale, -dwelt away from the region of the Pontus, living in the island called -by the Hellenes Erytheia, near Gadeira which is outside the Pillars of -Heracles by the Ocean.--As to the Ocean, they say indeed that it flows -round the whole earth beginning from the place of the sunrising, but -they do not prove this by facts.--From thence Heracles came to the -land now called Scythia; and as a storm came upon him together with -icy cold, he drew over him his lion's skin and went to sleep. -Meanwhile the mares harnessed in his chariot disappeared by a -miraculous chance, as they were feeding. 9. Then when Heracles woke he -sought for them; and having gone over the whole land, at last he came -to the region which is called Hylaia; and there he found in a cave a -kind of twofold creature formed by the union of a maiden and a -serpent, whose upper parts from the buttocks upwards were those of a -woman, but her lower parts were those of a snake. Having seen her and -marvelled at her, he asked her then whether she had seen any mares -straying anywhere; and she said that she had them herself and would -not give them up until he lay with her; and Heracles lay with her on -condition of receiving them. She then tried to put off the giving back -of the mares, desiring to have Heracles with her as long as possible, -while he on the other hand desired to get the mares and depart; and at -last she gave them back and said: "These mares when they came hither I -saved for thee, and thou didst give me reward for saving them; for I -have by thee three sons. Tell me then, what must I do with these when -they shall be grown to manhood, whether I shall settle them here, for -over this land I have power alone, or send them away to thee?" She -thus asked of him, and he, they say, replied: "When thou seest that -the boys are grown to men, do this and thou shalt not fail of doing -right:--whichsoever of them thou seest able to stretch this bow as I -do now, and to be girded[12a] with this girdle, him cause to be the -settler of this land; but whosoever of them fails in the deeds which I -enjoin, send him forth out of the land: and if thou shalt do thus, -thou wilt both have delight thyself and perform that which has been -enjoined to thee." 10. Upon this he drew one of his bows (for up to -that time Heracles, they say, was wont to carry two) and showed her -the girdle, and then he delivered to her both the bow and the girdle, -which had at the end of its clasp a golden cup; and having given them -he departed. She then, when her sons had been born and had grown to be -men, gave them names first, calling one of them Agathyrsos and the -next Gelonos and the youngest Skythes; then bearing in mind the charge -given to her, she did that which was enjoined. And two of her sons, -Agathyrsos and Gelonos, not having proved themselves able to attain to -the task set before them, departed from the land, being cast out by -her who bore them; but Skythes the youngest of them performed the task -and remained in the land: and from Skythes the son of Heracles were -descended, they say, the succeeding kings of the Scythians -(Skythians): and they say moreover that it is by reason of the cup -that the Scythians still even to this day wear cups attached to their -girdles: and this alone his mother contrived for Skythes.[13] Such is -the story told by the Hellenes who dwell about the Pontus. - -11. There is however also another story, which is as follows, and to -this I am most inclined myself. It is to the effect that the nomad -Scythians dwelling in Asia, being hard pressed in war by the -Massagetai, left their abode and crossing the river Araxes came -towards the Kimmerian land (for the land which now is occupied by the -Scythians is said to have been in former times the land of the -Kimmerians); and the Kimmerians, when the Scythians were coming -against them, took counsel together, seeing that a great host was -coming to fight against them; and it proved that their opinions were -divided, both opinions being vehemently maintained, but the better -being that of their kings: for the opinion of the people was that it -was necessary to depart and that they ought not to run the risk of -fighting against so many,[14] but that of the kings was to fight for -their land with those who came against them: and as neither the people -were willing by means to agree to the counsel of the kings nor the -kings to that of the people, the people planned to depart without -fighting and to deliver up the land to the invaders, while the kings -resolved to die and to be laid in their own land, and not to flee with -the mass of the people, considering the many goods of fortune which -they had enjoyed, and the many evils which it might be supposed would -come upon them, if they fled from their native land. Having resolved -upon this, they parted into two bodies, and making their numbers equal -they fought with one another: and when these had all been killed by -one another's hands, then the people of the Kimmerians buried them by -the bank of the river Tyras (where their burial-place is still to be -seen), and having buried them, then they made their way out from the -land, and the Scythians when they came upon it found the land deserted -of its inhabitants. 12. And there are at the present time in the land -of Scythia Kimmerian walls, and a Kimmerian ferry; and there is also a -region which is called Kimmeria, and the so-called Kimmerian -Bosphorus. It is known moreover that the Kimmerians, in their flight -to Asia from the Scythians, also made a settlement on that peninsula -on which now stands the Hellenic city of Sinope; and it is known too -that the Scythians pursued them and invaded the land of Media, having -missed their way; for while the Kimmerians kept ever along by the sea -in their flight, the Scythians pursued them keeping Caucasus on their -right hand, until at last they invaded Media, directing their course -inland. This then which has been told is another story, and it is -common both to Hellenes and Barbarians. - -13. Aristeas however the son of Caÿstrobios, a man of Proconnesos, -said in the verses which he composed, that he came to the land of the -Issedonians being possessed by Phœbus, and that beyond the Issedonians -dwelt Arimaspians, a one-eyed race, and beyond these the gold-guarding -griffins, and beyond them the Hyperboreans extending as far as the -sea: and all these except the Hyperboreans, beginning with the -Arimaspians, were continually making war on their neighbours, and the -Issedonians were gradually driven out of their country by the -Arimaspians and the Scythians by the Issedonians, and so the -Kimmerians, who dwelt on the Southern Sea, being pressed by the -Scythians left their land. Thus neither does he agree in regard to -this land with the report of the Scythians. - -14. As to Aristeas who composed[15] this, I have said already whence -he was; and I will tell also the tale which I heard about him in -Proconnesos and Kyzicos. They say that Aristeas, who was in birth -inferior to none of the citizens, entered into a fuller's shop in -Proconnesos and there died; and the fuller closed his workshop and -went away to report the matter to those who were related to the dead -man. And when the news had been spread abroad about the city that -Aristeas was dead, a man of Kyzicos who had come from the town of -Artake entered into controversy with those who said so, and declared -that he had met him going towards Kyzicos and had spoken with him: and -while he was vehement in dispute, those who were related to the dead -man came to the fuller's shop with the things proper in order to take -up the corpse for burial; and when the house was opened, Aristeas was -not found there either dead or alive. In the seventh year after this -he appeared at Proconnesos and composed those verses which are now -called by the Hellenes the /Arimaspeia/, and having composed them he -disappeared the second time. 15. So much is told by these cities; and -what follows I know happened to the people of Metapontion in Italy[16] -two hundred[17] and forty years after the second disappearance of -Aristeas, as I found by putting together the evidence at Proconnesos -and Metapontion. The people of Metapontion say that Aristeas himself -appeared in their land and bade them set up an altar of Apollo and -place by its side a statue bearing the name of Aristeas of -Proconnesos; for he told them that to their land alone of all the -Italiotes[18] Apollo had come, and he, who now was Aristeas, was -accompanying him, being then a raven when he accompanied the god. -Having said this he disappeared; and the Metapontines say that they -sent to Delphi and asked the god what the apparition of the man meant: -and the Pythian prophetess bade them obey the command of the -apparition, and told them that if they obeyed, it would be the better -for them. They therefore accepted this answer and performed the -commands; and there stands a statue now bearing the name of Aristeas -close by the side of the altar dedicated to Apollo,[19] and round it -stand laurel trees; and the altar is set up in the market-place. Let -this suffice which has been said about Aristeas. - -16. Now of the land about which this account has been begun, no one -knows precisely what lies beyond it:[20] for I am not able to hear of -any one who alleges that he knows as an eye-witness; and even -Aristeas, the man of whom I was making mention just now, even he, I -say, did not allege, although he was composing verse,[21] that he went -further than the Issedonians; but that which is beyond[20] them he -spoke of by hearsay, and reported that it was the Issedonians who said -these things. So far however as we were able to arrive at certainty by -hearsay, carrying inquiries as far as possible, all this shall be -told. - -17. Beginning with the trading station of the Borysthenites,--for of -the parts along the sea this is the central point of all Scythia,-- -beginning with this, the first regions are occupied by the Callipidai, -who are Hellenic Scythians; and above these is another race, who are -called Alazonians.[22] These last and the Callipidai in all other -respects have the same customs as the Scythians, but they both sow -corn and use it as food, and also onions, leeks, lentils and millet. -Above the Alazonians dwell Scythians who till the ground, and these -sow their corn not for food but to sell. Beyond them dwell the Neuroi; -and beyond the Neuroi towards the North Wind is a region without -inhabitants, as far as we know. These races are along the river -Hypanis to the West of the Borysthenes; but after crossing the -Borysthenes, first from the sea-coast is Hylaia, and beyond this as -one goes up the river dwell agricultural Scythians, whom the Hellenes -who live upon the river Hypanis call Borysthenites, calling themselves -at the same time citizens of Olbia.[23] These agricultural Scythians -occupy the region which extends Eastwards for a distance of three -days' journey,[24] reaching to a river which is called Panticapes, and -Northwards for a distance of eleven days' sail up the Borysthenes. -Then immediately beyond[20] these begins the desert[25] and extends -for a great distance; and on the other side of the desert dwell the -Androphagoi,[26] a race apart by themselves and having no connection -with the Scythians. Beyond[20] them begins a region which is really -desert and has no race of men in it, as far as we know. 19. The region -which lies to the East of these agricultural Scythians, after one has -crossed the river Panticapes, is occupied by nomad Scythians, who -neither sow anything nor plough the earth; and this whole region is -bare of trees except Hylaia. These nomads occupy a country which -extends to the river Gerros, a distance of fourteen[27] days' journey -Eastwards. 20. Then on the other side of the Gerros we have those -parts which are called the "Royal" lands and those Scythians who are -the bravest and most numerous and who esteem the other Scythians their -slaves. These reach Southwards to the Tauric land, and Eastwards to -the trench which those who were begotten of the blind slaves dug, and -to the trading station which is called Cremnoi[28] upon the Maiotian -lake; and some parts of their country reach to the river Tanaïs. -Beyond[20] the Royal Scythians towards the North Wind dwell the -Melanchlainoi,[29] of a different race and not Scythian. The region -beyond the Melanchlainoi is marshy and not inhabited by any, so far as -we know. - -21. After one has crossed the river Tanaïs the country is no longer -Scythia, but the first of the divisions belongs to the Sauromatai, who -beginning at the corner of the Maiotian lake occupy land extending -towards the North Wind fifteen days' journey, and wholly bare of trees -both cultivated and wild. Above these, holding the next division of -land, dwell the Budinoi, who occupy a land wholly overgrown with -forest consisting of all kinds of trees. 22. Then beyond[20] the -Budinoi towards the North, first there is desert for seven days' -journey; and after the desert turning aside somewhat more towards the -East Wind we come to land occupied by the Thyssagetai, a numerous -people and of separate race from the others. These live by hunting; -and bordering upon them there are settled also in these same regions -men who are called Irycai, who also live by hunting, which they -practise in the following manner:--the hunter climbs up a tree and -lies in wait there for his game (now trees are abundant in all this -country), and each has a horse at hand, which has been taught to lie -down upon its belly in order that it may make itself low, and also a -dog: and when he sees the wild animal from the tree, he first shoots -his arrow and then mounts upon his horse and pursues it, and the dog -seizes hold of it. Above these in a direction towards the East dwell -other Scythians, who have revolted from the Royal Scythians and so -have come to this region. - -23. As far as the country of these Scythians the whole land which has -been described is level plain and has a deep soil; but after this -point it is stony and rugged. Then when one has passed through a great -extent of this rugged country, there dwell in the skirts of lofty -mountains men who are said to be all bald-headed from their birth, -male and female equally, and who have flat noses and large chins and -speak a language of their own, using the Scythian manner of dress, and -living on the produce of trees. The tree on the fruit of which they -live is called the Pontic tree, and it is about the size of a fig- -tree: this bears a fruit the size of a bean, containing a stone. When -the fruit has ripened, they strain it through cloths and there flows -from it a thick black juice, and this juice which flows from it is -called /as-chy/. This they either lick up or drink mixed with milk, -and from its lees, that is the solid part, they make cakes and use -them for food; for they have not many cattle, since the pastures there -are by no means good. Each man has his dwelling under a tree, in -winter covering the tree all round with close white felt-cloth, and in -summer without it. These are injured by no men, for they are said to -be sacred, and they possess no weapon of war. These are they also who -decide the disputes rising among their neighbours; and besides this, -whatever fugitive takes refuge with them is injured by no one: and -they are called Argippaians.[30] - -24. Now as far as these bald-headed men there is abundantly clear -information about the land and about the nations on this side of them; -for not only do certain of the Scythians go to them, from whom it is -not difficult to get information, but also some of the Hellenes who -are at the trading-station of the Borysthenes and the other trading- -places of the Pontic coast: and those of the Scythians who go to them -transact their business through seven interpreters and in seven -different languages. 25. So far as these, I say, the land is known; -but concerning the region to the North of[20] the bald-headed men no -one can speak with certainty, for lofty and impassable mountains -divide it off, and no one passes over them. However these bald-headed -men say (though I do not believe it) that the mountains are inhabited -by men with goats' feet; and that after one has passed beyond these, -others are found who sleep through six months of the year. This I do -not admit at all as true. However, the country to the East of the -bald-headed men is known with certainty, being inhabited by the -Issedonians, but that which lies beyond both the bald-headed men and -the Issedonians towards the North Wind is unknown, except so far as we -know it from the accounts given by these nations which have just been -mentioned. 26. The Issedonians are said to have these customs:--when a -man's father is dead, all the relations bring cattle to the house, and -then having slain them and cut up the flesh, they cut up also the dead -body of the father of their entertainer, and mixing all the flesh -together they set forth a banquet. His skull however they strip of the -flesh and clean it out and then gild it over, and after that they deal -with it as a sacred thing[31] and perform for the dead man great -sacrifices every year. This each son does for his father, just as the -Hellenes keep the day of memorial for the dead.[32] In other respects -however this race also is said to live righteously, and their women -have equal rights with the men. 27. These then also are known; but as -to the region beyond[20] them, it is the Issedonians who report that -there are there one-eyed men and gold-guarding griffins; and the -Scythians report this having received it from them, and from the -Scythians we, that is the rest of mankind, have got our belief; and we -call them in Scythian language Arimaspians, for the Scythians call the -number one /arima/ and the eye /spu/. - -28. This whole land which has been described is so exceedingly severe -in climate, that for eight months of the year there is frost so hard -as to be intolerable; and during these if you pour out water you will -not be able to make mud, but only if you kindle a fire can you make -it; and the sea is frozen and the whole of the Kimmerian Bosphorus, so -that the Scythians who are settled within the trench make expeditions -and drive their waggons over into the country of the Sindians. Thus it -continues to be winter for eight months, and even for the remaining -four it is cold in those parts. This winter is distinguished in its -character from all the winters which come in other parts of the world; -for in it there is no rain to speak of at the usual season for rain, -whereas in summer it rains continually; and thunder does not come at -the time when it comes in other countries, but is very frequent,[33] -in the summer; and if thunder comes in winter, it is marvelled at as a -prodigy: just so, if an earthquake happens, whether in summer or in -winter, it is accounted a prodigy in Scythia. Horses are able to -endure this winter, but neither mules nor asses can endure it at all, -whereas in other countries horses if they stand in frost lose their -limbs by mortification, while asses and mules endure it. 29. I think -also that it is for this reason that the hornless breed of oxen in -that country have no horns growing; and there is a verse of Homer in -the Odyssey[34] supporting my opinion, which runs this:-- - - "Also the Libyan land, where the sheep very quickly grow hornèd," - -for it is rightly said that in hot regions the horns come quickly, -whereas in extreme cold the animals either have no horns growing at -all, or hardly any.[35] - -30. In that land then this takes place on account of the cold; but -(since my history proceeded from the first seeking occasions for -digression)[36] I feel wonder that in the whole land of Elis mules -cannot be bred, though that region is not cold, nor is there any other -evident cause. The Eleians themselves say that in consequence of some -curse mules are not begotten in their land; but when the time -approaches for the mares to conceive, they drive them out into the -neighbouring lands and there in the land of their neighbours they -admit to them the he-asses until the mares are pregnant, and then they -drive them back. - -31. As to the feathers of which the Scythians say that the air is -full, and that by reason of them they are not able either to see or to -pass through the further parts of the continent, the opinion which I -have is this:--in the parts beyond this land it snows continually, -though less in summer than in winter, as might be supposed. Now -whomsoever has seen close at hand snow falling thickly, knows what I -mean without further explanation, for the snow is like feathers: and -on account of this wintry weather, being such as I have said, the -Northern parts of this continent are uninhabitable. I think therefore -that by the feathers the Scythians and those who dwell near them mean -symbolically the snow. This then which has been said goes to the -furthest extent of the accounts given. - -32. About a Hyperborean people the Scythians report nothing, nor do -any of those who dwell in this region, unless it be the Issedonians: -but in my opinion neither do these report anything; for if they did -the Scythians also would report it, as they do about the one-eyed -people. Hesiod however has spoken of Hyperboreans, and so also has -Homer in the poem of the "Epigonoi," at least if Homer was really the -composer of that Epic. 33. But much more about them is reported by the -people of Delos than by any others. For these say that sacred -offerings bound up in wheat straw are carried from the land of the -Hyperboreans and come to the Scythians, and then from the Scythians -the neighbouring nations in succession receive them and convey them -Westwards, finally as far as the Adriatic: thence they are sent -forward towards the South, and the people of Dodona receive them first -of all the Hellenes, and from these they come down to the Malian gulf -and are passed over to Eubœa, where city sends them on to city till -they come to Carystos. After this Andros is left out, for the -Carystians are those who bring them to Tenos, and the Tenians to -Delos. Thus they say that these sacred offerings come to Delos; but at -first, they say, the Hyperboreans sent two maidens bearing the sacred -offerings, whose names, say the Delians, were Hyperoche and Laodike, -and with them for their protection the Hyperboreans sent five men of -their nation to attend them, those namely who are now called -/Perphereës/ and have great honours paid to them in Delos. Since -however the Hyperboreans found that those who were sent away did not -return back, they were troubled to think that it would always befall -them to send out and not to receive back; and so they bore the -offerings to the borders of their land bound up in wheat straw, and -laid a charge upon their neighbours, bidding them send these forward -from themselves to another nation. These things then, they say, come -to Delos being thus sent forward; and I know of my own knowledge that -a thing is done which has resemblance to these offerings, namely that -the women of Thrace and Paionia, when they sacrifice to Artemis "the -Queen," do not make their offerings without wheat straw. 34. These I -know do as I have said; and for those maidens from the Hyperboreans, -who died in Delos, both the girls and the boys of the Delians cut off -their hair: the former before marriage cut off a lock and having wound -it round a spindle lay it upon the tomb (now the tomb is on the left -hand as one goes into the temple of Artemis, and over it grows an -olive-tree), and all the boys of the Delians wind some of their hair -about a green shoot of some tree, and they also place it upon the -tomb. 35. The maidens, I say, have this honour paid them by the -dwellers in Delos: and the same people say that Arge and Opis also, -being maidens, came to Delos, passing from the Hyperboreans by the -same nations which have been mentioned, even before Hyperoche and -Laodike. These last, they say, came bearing for Eileithuia the tribute -which they had laid upon themselves for the speedy birth,[37] but Arge -and Opis came with the divinities themselves, and other honours have -been assigned to them by the people of Delos: for the women, they say, -collect for them, naming them by their names in the hymn which Olen a -man of Lykia composed in their honour; and both the natives of the -other islands and the Ionians have learnt from them to sing hymns -naming Opis and Arge and collecting:--now this Olen came from Lukia -and composed also the other ancient hymns which are sung in Delos:-- -and moreover they say that when the thighs of the victim are consumed -upon the altar, the ashes of them are used to cast upon the grave of -Opis and Arge. Now their grave is behind the temple of Artemis, turned -towards the East, close to the banqueting hall of the Keïeans. - -36. Let this suffice which has been said of the Hyperboreans; for the -tale of Abaris, who is reported to have been a Hyperborean, I do not -tell, namely[37a] how he carried the arrow about all over the earth, -eating no food. If however there are any Hyperboreans, it follows that -there are also Hypernotians; and I laugh when I see that, though many -before this have drawn maps of the Earth, yet no one has set the -matter forth in an intelligent way; seeing that they draw Ocean -flowing round the Earth, which is circular exactly as if drawn with -compasses, and they make Asia equal in size to Europe. In a few words -I shall declare the size of each division and of what nature it is as -regards outline. - -37. The Persians inhabit Asia[38] extending to the Southern Sea, which -is called the Erythraian; and above these towards the North Wind dwell -the Medes, and above the Medes the Saspeirians, and above the -Saspeirians the Colchians, extending to the Northern Sea, into which -the river Phasis runs. These four nations inhabit from sea to sea. 38. -From them Westwards two peninsulas[39] stretch out from Asia into the -sea, and these I will describe. The first peninsula on the one of its -sides, that is the Northern, stretches along beginning from the Phasis -and extending to the sea, going along the Pontus and the Hellespont as -far as Sigeion in the land of Troy; and on the Southern side the same -peninsula stretches from the Myriandrian gulf, which lies near -Phenicia, in the direction of the sea as far as the headland Triopion; -and in this peninsula dwell thirty races of men. 39. This then is one -of the peninsulas, and the other beginning from the land of the -Persians stretches along to the Erythraian Sea, including Persia and -next after it Assyria, and Arabia after Assyria: and this ends, or -rather is commonly supposed to end,[40] at the Arabian gulf, into -which Dareios conducted a channel from the Nile. Now in the line -stretching to Phenicia from the land of the Persians the land is broad -and the space abundant, but after Phenicia this peninsula goes by the -shore of our Sea along Palestine, Syria, and Egypt, where it ends; and -in it there are three nations only. 40. These are the parts of Asia -which tend towards the West from the Persian land; but as to those -which lie beyond the Persians and Medes and Saspeirians and Colchians -towards the East and the sunrising, on one side the Erythraian Sea -runs along by them, and on the North both the Caspian Sea and the -river Araxes, which flows towards the rising sun: and Asia is -inhabited as far as the Indian land; but from this onwards towards the -East it becomes desert, nor can any one say what manner of land it is. - -41. Such and so large is Asia: and Libya is included in the second -peninsula; for after Egypt Libya succeeds at once. Now about Egypt -this peninsula is narrow, for from our Sea to the Erythraian Sea is a -distance there of ten myriads of fathoms,[41] which would amount to a -thousand furlongs; but after this narrow part, the portion of the -peninsula which is called Libya is, as it chances, extremely broad. - -42. I wonder then at those who have parted off and divided the world -into Libya, Asia, and Europe, since the difference between these is -not small; for in length Europe extends along by both, while in -breadth it is clear to me that it is beyond comparison larger;[42] for -Libya furnishes proofs about itself that it is surrounded by sea, -except so much of it as borders upon Asia; and this fact was shown by -Necos king of the Egyptians first of all those about whom we have -knowledge. He when he had ceased digging the channel[43] which goes -through from the Nile to the Arabian gulf, sent Phenicians with ships, -bidding them sail and come back through the Pillars of Heracles to the -Northern Sea and so to Egypt. The Phenicians therefore set forth from -the Erythraian Sea and sailed through the Southern Sea; and when -autumn came, they would put to shore and sow the land, wherever in -Libya they might happen to be as they sailed, and then they waited for -the harvest: and having reaped the corn they would sail on, so that -after two years had elapsed, in the third year they turned through the -Pillars of Heracles and arrived again in Egypt. And they reported a -thing which I cannot believe, but another man may, namely that in -sailing round Libya they had the sun on their right hand. 43. Thus was -this country first known to be what it is, and after this it is the -Carthaginians who make report of it; for as to Sataspes the son of -Teaspis the Achaimenid, he did not sail round Libya, though he was -sent for this very purpose, but was struck with fear by the length of -the voyage and the desolate nature of the land, and so returned back -and did not accomplish the task which his mother laid upon him. For -this man had outraged a daughter of Zopyros the son of Megabyzos, a -virgin; and then when he was about to be impaled by order of king -Xerxes for this offence, the mother of Sataspes, who was a sister of -Dareios, entreated for his life, saying that she would herself lay -upon him a greater penalty than Xerxes; for he should be compelled -(she said) to sail round Libya, until in sailing round it he came to -the Arabian gulf. So then Xerxes having agreed upon these terms, -Sataspes went to Egypt, and obtaining a ship and sailors from the -Egyptians, he sailed to the Pillars of Heracles; and having sailed -through them and turned the point of Libya which is called the -promontory of Soloeis, he sailed on towards the South. Then after he -had passed over much sea in many months, as there was needed ever more -and more voyaging, he turned about and sailed back again to Egypt: and -having come from thence into the presence of king Xerxes, he reported -saying that at the furthest point which he reached he was sailing by -dwarfish people, who used clothing made from the palm-tree, and who, -whenever they came to land with their ship, left their towns and fled -away to the mountains: and they, he said, did no injury when they -entered into the towns, but took food[43a] from them only. And the -cause, he said, why he had not completely sailed round Libya was that -the ship could not advance any further but stuck fast. Xerxes however -did not believe that he was speaking the truth, and since he had not -performed the appointed task, he impaled him, inflicting upon him the -penalty pronounced before. A eunuch belonging to this Sataspes ran -away to Samos as soon as he heard that his master was dead, carrying -with him large sums of money; and of this a man of Samos took -possession, whose name I know, but I purposely pass it over without -mention. - -44. Of Asia the greater part was explored by Dareios, who desiring to -know of the river Indus, which is a second river producing crocodiles -of all the rivers in the world,--to know, I say, of this river where -it runs out into the sea, sent with ships, besides others whom he -trusted to speak the truth, Skylax also, a man of Caryanda. These -starting from the city of Caspatyros and the land of Pactyïke, sailed -down the river towards the East and the sunrising to the sea; and then -sailing over the sea Westwards they came in the thirtieth month to -that place from whence the king of the Egyptians had sent out the -Phenicians of whom I spoke before, to sail round Libya. After these -had made their voyage round the coast, Dareios both subdued the -Indians and made use of this sea. Thus Asia also, excepting the parts -of it which are towards the rising sun, has been found to be -similar[44] to Libya. 45. As to Europe, however, it is clearly not -known by any, either as regards the parts which are towards the rising -sun or those towards the North, whether it be surrounded by sea: but -in length it is known to stretch along by both the other divisions. -And I am not able to understand for what reason it is that to the -Earth, which is one, three different names are given derived from -women, and why there were set as boundaries to divide it the river -Nile of Egypt and the Phasis in Colchis (or as some say the Maiotian -river Tanaïs and the Kimmerian ferry); nor can I learn who those -persons were who made the boundaries, or for what reason they gave the -names. Libya indeed is said by most of the Hellenes to have its name -from Libya a woman of that country, and Asia from the wife of -Prometheus: but this last name is claimed by the Lydians, who say that -Asia has been called after Asias the son of Cotys the son of Manes, -and not from Asia the wife of Prometheus; and from him too they say -the Asian tribe in Sardis has its name. As to Europe however, it is -neither known by any man whether it is surrounded by sea, nor does it -appear whence it got this name or who he was who gave it, unless we -shall say that the land received its name from Europa the Tyrian; and -if so, it would appear that before this it was nameless like the rest. -She however evidently belongs to Asia and did not come to this land -which is now called by the Hellenes Europe, but only from Phenicia to -Crete, and from Crete to Lykia. Let this suffice now which has been -said about these matters; for we will adopt those which are commonly -accepted of the accounts. - -46. Now the region of the Euxine upon which Dareios was preparing to -march has, apart from the Scythian race, the most ignorant nations -within it of all lands: for we can neither put forward any nation of -those who dwell within the region of Pontus as eminent in ability, nor -do we know of any man of learning[45] having arisen there, apart from -the Scythian nation and Anacharsis. By the Scythian race one thing -which is the most important of all human things has been found out -more cleverly than by any other men of whom we know; but in other -respects I have no great admiration for them: and that most important -thing which they have discovered is such that none can escape again -who has come to attack them, and if they do not desire to be found, it -is not possible to catch them: for they who have neither cities -founded nor walls built, but all carry their houses with them and are -mounted archers, living not by the plough but by cattle, and whose -dwellings are upon cars, these assuredly are invincible and impossible -to approach. 47. This they have found out, seeing that their land is -suitable to it and at the same time the rivers are their allies: for -first this land is plain land and is grassy and well watered, and then -there are rivers flowing through it not much less in number than the -channels in Egypt. Of these as many as are noteworthy and also can be -navigated from the sea, I will name: there is Ister with five mouths, -and after this Tyras, Hypanis, Borysthenes, Panticapes, Kypakyris, -Gerros and Tanaïs. These flow as I shall now describe. - -48. The Ister, which is the greatest of all the rivers which we know, -flows always with equal volume in summer and winter alike. It is the -first towards the West of all the Scythian rivers, and it has become -the greatest of all rivers because other rivers flow into it. And -these are they which make it great:[46]--five in number are those[47] -which flow through the Scythian land, namely that which the Scythians -call Porata and the Hellenes Pyretos, and besides this, Tiarantos and -Araros and Naparis and Ordessos. The first-mentioned of these is a -great river lying towards the East, and there it joins waters with the -Ister, the second Tiarantos is more to the West and smaller, and the -Araros and Naparis and Ordessos flow into the Ister going between -these two. 49. These are the native Scythian rivers which join to -swell its stream, while from the Agathyrsians flows the Maris and -joins the Ister, and from the summits of Haimos flow three other great -rivers towards the North Wind and fall into it, namely Atlas and Auras -and Tibisis. Through Thrace and the Thracian Crobyzians flow the -rivers Athrys and Noes and Artanes, running into the Ister; and from -the Paionians and Mount Rhodope the river Kios,[48] cutting through -Haimos in the midst, runs into it also. From the Illyrians the river -Angros flows Northwards and runs out into the Triballian plain and -into the river Brongos, and the Brongos flows into the Ister; thus the -Ister receives both these, being great rivers. From the region which -is above[20] the Ombricans, the river Carpis and another river, the -Alpis, flow also towards the North Wind and run into it; for the Ister -flows in fact through the whole of Europe, beginning in the land of -the Keltoi, who after the Kynesians dwell furthest towards the sun- -setting of all the peoples of Europe; and thus flowing through all -Europe it falls into the sea by the side of Scythia. 50. So then it is -because these which have been named and many others join their waters -together, that Ister becomes the greatest of rivers; since if we -compare the single streams, the Nile is superior in volume of water; -for into this no river or spring flows, to contribute to its volume. -And the Ister flows at an equal level always both in summer and in -winter for some such cause as this, as I suppose:--in winter it is of -the natural size, or becomes only a little larger than its nature, -seeing that this land receives very little rain in winter, but -constantly has snow; whereas in summer the snow which fell in the -winter, in quantity abundant, melts and runs from all parts into the -Ister. This snow of which I speak, running into the river helps to -swell its volume, and with it also many and violent showers of rain, -for it rains during the summer: and thus the waters which mingle with -the Ister are more copious in summer than they are in winter by about -as much as the water which the Sun draws to himself in summer exceeds -that which he draws in winter; and by the setting of these things -against one another there is produced a balance; so that the river is -seen to be of equal volume always. - -51. One, I say, of the rivers which the Scythians have is the Ister; -and after it the Tyras, which starts from the North and begins its -course from a large lake which is the boundary between the land of the -Scythians and that of the Neuroi. At its mouth are settled those -Hellenes who are called Tyritai. 52. The third river is the Hypanis, -which starts from Scythia and flows from a great lake round which feed -white wild horses; and this lake is rightly called "Mother of -Hypanis." From this then the river Hypanis takes its rise and for a -distance of five days' sail it flows shallow and with sweet water -still;[49] but from this point on towards the sea for four days' sail -it is very bitter, for there flows into it the water of a bitter -spring, which is so exceedingly bitter that, small as it is, it -changes the water of the Hypanis by mingling with it, though that is a -river to which few are equal in greatness. This spring is on the -border between the lands of the agricultural Scythians and of the -Alazonians, and the name of the spring and of the place from which it -flows is in Scythian Exampaios, and in the Hellenic tongue Hierai -Hodoi.[50] Now the Tyras and the Hypanis approach one another in their -windings in the land of the Alazonians, but after this each turns off -and widens the space between them as they flow. - -53. Fourth is the river Borysthenes, which is both the largest of -these after the Ister, and also in our opinion the most serviceable -not only of the Scythian rivers but also of all the rivers of the -world besides, excepting only the Nile of Egypt, for to this it is not -possible to compare any other river: of the rest however the -Borysthenes is the most serviceable, seeing that it provides both -pastures which are the fairest and the richest for cattle, and fish -which are better by far and more numerous than those of any other -river, and also it is the sweetest water to drink, and flows with -clear stream, though others beside it are turbid, and along its banks -crops are produced better than elsewhere, while in parts where it is -not sown, grass grows deeper. Moreover at its mouth salt forms of -itself in abundance, and it produces also huge fish without spines, -which they call /antacaioi/, to be used for salting, and many other -things also worthy of wonder. Now as far as the region of the -Gerrians,[51] to which it is a voyage of forty[52] days, the -Borysthenes is known as flowing from the North Wind; but above this -none can tell through what nations it flows: it is certain however -that it runs through desert[53] to the land of the agricultural -Scythians; for these Scythians dwell along its banks for a distance of -ten days' sail. Of this river alone and of the Nile I cannot tell -where the sources are, nor, I think, can any of the Hellenes. When the -Borysthenes comes near the sea in its course, the Hypanis mingles with -it, running out into the same marsh;[53a] and the space between these -two rivers, which is as it were a beak of land,[54] is called the -point of Hippoles, and in it is placed a temple of the Mother,[55] and -opposite the temple upon the river Hypanis are settled the -Borysthenites. - -54. This is that which has to do with these rivers; and after these -there is a fifth river besides, called Panticapes. This also flows[56] -both from the North and from a lake, and in the space between this -river and the Borysthenes dwell the agricultural Scythians: it runs -out into the region of Hylaia, and having passed by this it mingles -with the Borysthenes. 55. Sixth comes the river Hypakyris, which -starts from a lake, and flowing through the midst of the nomad -Scythians runs out into the sea by the city of Carkinitis, skirting on -its right bank the region of Hylaia and the so-called racecourse of -Achilles. 56. Seventh is the Gerros, which parts off from the -Borysthenes near about that part of the country where the Borysthenes -ceases to be known,--it parts off, I say, in this region and has the -same name which this region itself has, namely Gerros; and as it flows -to the sea it borders the country of the nomad and that of the Royal -Scythians, and runs out into the Hypakyris. 57. The eighth is the -river Tanaïs, which starts in its flow at first from a large lake, and -runs out into a still larger lake called Maiotis, which is the -boundary between the Royal Scythians and the Sauromatai. Into this -Tanaïs falls another river, whose name is Hyrgis. - -58. So many are the rivers of note with which the Scythians are -provided: and for cattle the grass which comes up in the land of -Scythia is the most productive of bile of any grass which we know; and -that this is so you may judge when you open the bodies of the cattle. - -59. Thus abundant supply have they of that which is most important; -and as for the rest their customs are as follows. The gods whom they -propitiate by worship are these only:--Hestia most of all, then Zeus -and the Earth, supposing that Earth is the wife of Zeus, and after -these Apollo, and Aphrodite Urania, and Heracles, and Ares. Of these -all the Scythians have the worship established, and the so-called -Royal Scythians sacrifice also to Poseidon. Now Hestia is called in -Scythian Tabiti, and Zeus, being most rightly named in my opinion, is -called Papaios, and Earth Api,[57] and Apollo Oitosyros,[58] and -Aphrodite Urania is called Argimpasa,[59] and Poseidon -Thagimasidas.[60] It is not their custom however to make images, -altars or temples to any except Ares, but to him it is their custom to -make them. - -60. They have all the same manner of sacrifice established for all -their religious rites equally, and it is thus performed:--the victim -stands with its fore-feet tied, and the sacrificing priest stands -behind the victim, and by pulling the end of the cord he throws the -beast down; and as the victim falls, he calls upon the god to whom he -is sacrificing, and then at once throws a noose round its neck, and -putting a small stick into it he turns it round and so strangles the -animal, without either lighting a fire or making any first offering -from the victim or pouring any libation over it: and when he has -strangled it and flayed off the skin, he proceeds to boil it. 61. Now -as the land of Scythia is exceedingly ill wooded, this contrivance has -been invented for the boiling of the flesh:--having flayed the -victims, they strip the flesh off the bones and then put it into -caldrons, if they happen to have any, of native make, which very much -resemble Lesbian mixing-bowls except that they are much larger,--into -these they put the flesh and boil it by lighting under it the bones of -the victim: if however thy have not at hand the caldron, they put all -the flesh into the stomachs of the victims and adding water they light -the bones under them; and these blaze up beautifully, and the -stomachs easily hold the flesh when it has been stripped off the -bones: thus an ox is made to boil itself, and the other kinds of -victims each boil themselves also. Then when the flesh is boiled, the -sacrificer takes a first offering of the flesh and of the vital organs -and casts it in front of him. And they sacrifice various kinds of -cattle, but especially horses. - -62. To the others of the gods they sacrifice thus and these kinds of -beasts, but to Ares as follows:--In each district of the several -governments[61] they have a temple of Ares set up in this way:-- -bundles of brushwood are heaped up for about three furlongs[62] in -length and in breadth, but less in height; and on the top of this -there is a level square made, and three of the sides rise sheer but by -the remaining one side the pile may be ascended. Every year they pile -on a hundred and fifty waggon-loads of brushwood, for it is constantly -settling down by reason of the weather.[63] Upon this pile of which I -speak each people has an ancient iron sword[64] set up, and this is -the sacred symbol[65] of Ares. To this sword they bring yearly -offerings of cattle and of horses; and they have the following -sacrifice in addition, beyond what they make to the other gods, that -is to say, of all the enemies whom they take captive in war they -sacrifice one man in every hundred, not in the same manner as they -sacrifice cattle, but in a different manner: for they first pour wine -over their heads, and after that they cut the throats of the men, so -that the blood runs into a bowl; and then they carry this up to the -top of the pile of brushwood and pour the blood over the sword. This, -I say, they carry up; and meanwhile below by the side of the temple -they are doing thus:--they cut off all the right arms of the -slaughtered men with the hands and throw them up into the air, and -then when they have finished offering the other victims, they go away; -and the arm lies wheresoever it has chanced to fall, and the corpse -apart from it. 63. Such are the sacrifices which are established among -them; but of swine these make no use, nor indeed are they wont to keep -them at all in their land. - -64. That which relates to war is thus ordered with them:--When a -Scythian has slain his first man, he drinks some of his blood: and of -all those whom he slays in the battle he bears the heads to the king; -for if he has brought a head he shares in the spoil which they have -taken, but otherwise not. And he takes off the skin of the head by -cutting it round about the ears and then taking hold of the scalp and -shaking it off; afterwards he scrapes off the flesh with the rib of an -ox, and works the skin about with his hands; and when he has thus -tempered it, he keeps it as a napkin to wipe the hands upon, and hangs -it from the bridle of the horse on which he himself rides, and takes -pride in it; for whosoever has the greatest number of skins to wipe -the hands upon, he is judged to be the bravest man. Many also make -cloaks to wear of the skins stripped off, sewing them together like -shepherds' cloaks of skins;[66] and many take the skin together with -the finger-nails off the right hands of their enemies when they are -dead, and make them into covers for their quivers: now human skin it -seems is both thick and glossy in appearance, more brilliantly white -than any other skin. Many also take the skins off the whole bodies of -men and stretch them on pieces of wood and carry them about on their -horses. 65. Such are their established customs about these things; and -to the skulls themselves, not of all but of their greatest enemies, -they do thus:--the man saws off all below the eyebrows and clears out -the inside; and if he is a poor man he only stretches ox-hide round it -and then makes use of it; but if he be rich, besides stretching the -ox-hide he gilds it over within, and makes use of it as a drinking- -cup. They do this also if any of their own family have been at -variance with them and the man gets the better of his adversary in -trial before the king; and when strangers come to him whom he highly -esteems, he sets these skulls before them, and adds the comment that -they being of his own family had made war against him, and that he had -got the better of them; and this they hold to be a proof of manly -virtue. 66. Once every year each ruler of a district mixes in his own -district a bowl of wine, from which those of the Scythians drink by -whom enemies have been slain; but those by whom this has not been done -do not taste of the wine, but sit apart dishonoured; and this is the -greatest of all disgraces among them: but those of them who have slain -a very great number of men, drink with two cups together at the same -time. - -67. Diviners there are many among the Scythians, and they divine with -a number of willow rods in the following manner:--they bring large -bundles of rods, and having laid them on the ground they unroll them, -and setting each rod by itself apart they prophesy; and while speaking -thus, they roll the rods together again, and after that they place -them in order a second time one by one.[67] This manner of divination -they have from their fathers: but the Enareës or "man-women"[68] say -that Aphrodite gave them the gift of divination, and they divine -accordingly with the bark of the linden-tree. Having divided the -linden-bark into three strips, the man twists them together in his -fingers and untwists them again, and as he does this he utters the -oracle. 68. When the king of the Scythians is sick, he sends for three -of the diviners, namely those who are most in repute, who divine in -the manner which has been said: and these say for the most part -something like this, namely that so and so has sworn falsely by the -hearth of the king, and they name one of the citizens, whosoever it -may happen to be: now it is the prevailing custom of the Scythians to -swear by the hearth of the king at the times when they desire to swear -the most solemn oath. He then who they say has sworn falsely, is -brought forthwith held fast on both sides; and when he has come the -diviners charge him with this, that he is shown by their divination to -have sworn falsely by the hearth of the king, and that for this reason -the king is suffering pain: and he denies and says that he did not -swear falsely, and complains indignantly: and when he denies it, the -king sends for other diviners twice as many in number, and if these -also by looking into their divination pronounce him guilty of having -sworn falsely, at once they cut off the man's head, and the diviners -who came first part his goods among them by lot; but if the diviners -who came in afterwards acquit him, other diviners come in, and again -others after them. If then the greater number acquit the man, the -sentence is that the first diviners shall themselves be put to death. -69. They put them to death accordingly in the following manner:--first -they fill a waggon with brushwood and yoke oxen to it; then having -bound the feet of the diviners and tied their hands behind them and -stopped their mouths with gags, they fasten them down in the middle of -the brushwood, and having set fire to it they scare the oxen and let -them go: and often the oxen are burnt to death together with the -diviners, and often they escape after being scorched, when the pole to -which they are fastened has been burnt: and they burn the diviners in -the manner described for other causes also, calling them false -prophets. Now when the king puts any to death, he does not leave alive -their sons either, but he puts to death all the males, not doing any -hurt to the females. 70. In the following manner the Scythians make -oaths to whomsoever they make them:--they pour wine into a great -earthenware cup and mingle with it blood of those who are taking the -oath to one another, either making a prick with an awl or cutting with -a dagger a little way into their body, and then they dip into the cup -a sword[64] and arrows and a battle-axe and a javelin; and having done -this, they invoke many curses on the breaker of the oath, and -afterwards they drink it off, both they who are making the oath and -the most honourable of their company. - -71. The burial-place of the kings is in the land of the Gerrians, the -place up to which the Borysthenes is navigable. In this place, when -their king has died, they make a large square excavation in the earth; -and when they have made this ready, they take up the corpse (the body -being covered over with wax and the belly ripped up and cleansed, and -then sewn together again, after it has been filled with /kyperos/[69] -cut up and spices and parsley-seed and anise), and they convey it in a -waggon to another nation. Then those who receive the corpse thus -conveyed to them do the same as the Royal Scythians, that is they cut -off a part of their ear and shave their hair round about and cut -themselves all over the arms and tear their forehead and nose and pass -arrows through their left hand. Thence they convey in the waggon the -corpse of the king to another of the nations over whom they rule; and -they to whom they came before accompany them: and when they have gone -round to all conveying the corpse, then they are in the land of the -Gerrians, who have their settlements furthest away of all the nations -over whom they rule, and they have reached the spot where the burial -place is. After that, having placed the corpse in the tomb upon a bed -of leaves, they stick spears along on this side and that of the corpse -and stretch pieces of wood over them, and then they cover the place in -with matting. Then they strangle and bury in the remaining space of -the tomb one of the king's mistresses, his cup-bearer, his cook, his -horse-keeper, his attendant, and his bearer of messages, and also -horses, and a first portion of all things else, and cups of gold; for -silver they do not use at all, nor yet bronze.[70] Having thus done -they all join together to pile up a great mound, vying with one -another and zealously endeavouring to make it as large as possible. -72. Afterwards, when the year comes round again, they do as follows:-- -they take the most capable of the remaining servants,--and these are -native Scythians, for those serve him whom the king himself commands -to do so, and his servants are not bought for money,--of these -attendants then they strangle fifty and also fifty of the finest -horses; and when they have taken out their bowels and cleansed the -belly, they fill it with chaff and sew it together again. Then they -set the half of a wheel upon two stakes with the hollow side upwards, -and the other half of the wheel upon other two stakes, and in this -manner they fix a number of these; and after this they run thick -stakes through the length of the horses as far as the necks, and they -mount them upon the wheels; and the front pieces of wheel support the -shoulders of the horses, while those behind bear up their bellies, -going by the side of the thighs; and both front and hind legs hang in -the air. On the horses they put bridles and bits, and stretch the -bridles tight in front of them and then tie them up to pegs: and of -the fifty young men who have been strangled they mount each one upon -his horse, having first[71] run a straight stake through each body -along by the spine up to the neck; and a part of this stake projects -below, which they fasten into a socket made in the other stake that -runs through the horse. Having set horsemen such as I have described -in a circle round the tomb, they then ride away. 73. Thus they bury -their kings; but as for the other Scythians, when they die their -nearest relations carry them round laid in waggons to their friends in -succession; and of them each one when he receives the body entertains -those who accompany it, and before the corpse they serve up of all -things about the same quantity as before the others. Thus private -persons are carried about for forty days, and then they are buried: -and after burying them the Scythians cleanse themselves in the -following way:--they soap their heads and wash them well, and then, -for their body, they set up three stakes leaning towards one another -and about them they stretch woollen felt coverings, and when they have -closed them as much as possible they throw stones heated red-hot into -a basin placed in the middle of the stakes and the felt coverings. 74. -Now they have hemp growing in their land, which is very like flax -except in thickness and in height, for in these respects the hemp is -much superior. This grows both of itself and with cultivation; and of -it the Thracians even make garments, which are very like those made of -flaxen thread, so that he who was not specially conversant with it -would not be able to decide whether the garments were of flax or of -hemp; and he who had not before seen stuff woven of hemp would suppose -that the garment was made of flax. 75. The Scythians then take the -seed of this hemp and creep under the felt coverings, and then they -throw the seed upon the stones which have been heated red-hot: and it -burns like incense and produces a vapour so think that no vapour-bath -in Hellas would surpass it: and the Scythians being delighted with the -vapour-bath howl like wolves.[72] This is to them instead of washing, -for in fact they do not wash their bodies at all in water. Their women -however pound with a rough stone the wood of the cypress and cedar and -frankincense tree, pouring in water with it, and then with this -pounded stuff, which is thick, they plaster over all their body and -also their face; and not only does a sweet smell attach to them by -reason of this, but also when they take off the plaster on the next -day, their skin is clean and shining. - -76. This nation also[73] is very averse to adopting strange customs, -rejecting even those of other tribes among themselves,[74] but -especially those of the Hellenes, as the history of Anacharsis and -also afterwards of Skyles proved.[75] For as to Anacharsis first, when -he was returning to the abodes of the Scythians, after having visited -many lands[76] and displayed in them much wisdom, as he sailed through -the Hellespont he put in to Kyzicos: and since he found the people of -Kyzicos celebrating a festival very magnificently in honour of the -Mother of the gods, Anacharsis vowed to the Mother that if he should -return safe and sound to his own land, he would both sacrifice to her -with the same rites as he saw the men of Kyzicos do, and also hold a -night festival. So when he came to Scythia he went down into the -region called Hylaia (this is along by the side of the racecourse of -Achilles and is quite full, as it happens, of trees of all kinds),-- -into this, I say, Anacharsis went down, and proceeded to perform all -the ceremonies of the festival in honour of the goddess, with a -kettle-drum and with images hung about himself. And one of the -Scythians perceived him doing this and declared it to Saulios the -king; and the king came himself also, and when he saw Anacharsis doing -this, he shot him with an arrow and killed him. Accordingly at the -present time if one asks about Anacharsis, the Scythians say that they -do not know him, and for this reason, because he went out of his own -country to Hellas and adopted foreign customs. And as I heard from -Tymnes the steward[77] of Ariapeithes, he was the uncle on the -father's side of Idanthyrsos king of the Scythians, and the son of -Gnuros, the son of Lycos, the son of Spargapeithes. If then Anacharsis -was of this house, let him know that he died by the hand of his -brother, for Idanthyrsos was the son of Saulios, and Saulios was he -who killed Anacharsis. 77. However I have heard also another story, -told by the Peloponnesians, that Anacharsis was sent out by the king -of the Scythians, and so made himself a disciple of Hellas; and that -when he returned back he said to him that had sent him forth, that the -Hellenes were all busied about every kind of cleverness except the -Lacedemonians; but these alone knew how to exchange speech sensibly. -This story however has been invented[78] without any ground by the -Hellenes themselves; and however that may be, the man was slain in the -way that was related above. - -78. This man then fared thus badly by reason of foreign customs and -communication with Hellenes; and very many years afterwards Skyles the -son of Ariapeithes suffered nearly the same fate as he. For -Ariapeithes the king of the Scythians with other sons had Skyles born -to him: and he was born of a woman who was of Istria, and certainly -not a native of Scythia; and this mother taught him the language and -letters of Hellas. Afterwards in course of time Ariapeithes was -brought to his end by treachery at the hands of Spargapeithes the king -of the Agathyrsians, and Skyles succeeded to the kingdom; and he took -not only that but also the wife of his father, whose name was Opoia: -this Opoia was a native Scythian and from her was born Oricos to -Ariapeithes. Now when Skyles was king of the Scythians, he was by no -means satisfied with the Scythian manner of life, but was much more -inclined towards Hellenic ways because of the training with which he -had been brought up, and he used to do somewhat as follows:--When he -came with the Scythians in arms to the city of the Borysthenites (now -these Borysthenites say that they are of Miletos),--when Skyles came -to these, he would leave his band in the suburbs of the city and go -himself within the walls and close the gates. After that he would lay -aside his Scythian equipments and take Hellenic garments, and wearing -them he would go about in the market-place with no guards or any other -man accompanying him (and they watched the gates meanwhile, that none -of the Scythians might see him wearing this dress): and while in other -respects too he adopted Hellenic manners of life, he used also to -perform worship to the gods according to the customs of the Hellenes. -Then having stayed a month or more than that, he would put on the -Scythian dress and depart. This he did many times, and he both built -for himself a house in Borysthenes and also took to it a woman of the -place as his wife. 79. Since however it was fated that evil should -happen to him, it happened by an occasion of this kind:--he formed a -desire to be initiated in the rites of Bacchus-Dionysos, and as he was -just about to receive[79] the initiation, there happened a very great -portent. He had in the city of the Borysthenites a house of great size -and built with large expense, of which also I made mention a little -before this, and round it were placed sphinxes and griffins of white -stone: on this house Zeus[79a] caused a bolt to fall; and the house -was altogether burnt down, but Skyles none the less for this completed -his initiation. Now the Scythians make the rites of Bacchus a reproach -against the Hellenes, for they say that it is not fitting to invent a -god like this, who impels men to frenzy. So when Skyles had been -initiated into the rites of Bacchus, one of the Borysthenites went -off[80] to the Scythians and said: "Whereas ye laugh at us, O -Scythians, because we perform the rite of Bacchus and because the god -seizes us, now this divinity has seized also your king; and he is both -joining in the rite of Bacchus and maddened by the influence of the -god. And if ye disbelieve me, follow and I will show you." The chief -men of the Scythians followed him, and the Borysthenite led them -secretly into the town and set them upon a tower. So when Skyles -passed by with the company of revellers, and the Scythians saw him -joining in the rite of Bacchus, they were exceedingly grieved at it, -and they went out and declared to the whole band that which they had -seen. 80. After this when Skyles was riding out again to his own -abode, the Scythians took his brother Octamasades for their leader, -who was a son of the daughter of Teres, and made insurrection against -Skyles. He then when he perceived that which was being done to his -hurt and for what reason it was being done, fled for refuge to Thrace; -and Octamasades being informed of this, proceeded to march upon -Thrace. So when he had arrived at the river Ister, the Thracians met -him; and as they were about to engage battle, Sitalkes sent a -messenger to Octamasades and said: "Why must we make trial of one -another in fight? Thou art my sister's son and thou hast in thy power -my brother. Do thou give him back to me, and I will deliver to thee -thy brother Skyles: and let us not either of us set our armies in -peril, either thou or I." Thus Sitalkes proposed to him by a herald; -for there was with Octamasades a brother of Sitalkes, who had gone -into exile for fear of him. And Octamasades agreed to this, and by -giving up his own mother's brother to Sitalkes he received his brother -Skyles in exchange: and Sitalkes when he received his brother led him -away as a prisoner, but Octamasades cut off the head of Skyles there -upon the spot. Thus do the Scythians carefully guard their own -customary observances, and such are the penalties which they inflict -upon those who acquire foreign customs besides their own. - -81. How many the Scythians are I was not able to ascertain precisely, -but I heard various reports of the number: for reports say both that -they are very many in number and also that they are few, at least as -regards the true Scythians.[81] Thus far however they gave me evidence -of my own eyesight:--there is between the river Borysthenes and the -Hypanis a place called Exampaios, of which also I made mention -somewhat before this, saying that there was in it a spring of bitter -water, from which the water flows and makes the river Hypanis unfit to -drink. In this place there is set a bronze bowl, in size at least six -times as large as the mixing-bowl at the entrance of the Pontus, which -Pausanias the son of Cleombrotos dedicated: and for him who has never -seen that, I will make the matter clear by saying that the bowl in -Scythia holds easily six hundred amphors,[82] and the thickness of -this Scythian bowl is six fingers. This then the natives of the place -told me had been made of arrow-heads: for their king, they said, whose -name was Ariantas, wishing to know how many the Scythians were, -ordered all the Scythians to bring one arrow-head, each from his own -arrow, and whosoever should not bring one, he threatened with death. -So a great multitude of arrow-heads was brought, and he resolved to -make of them a memorial and to leave it behind him: from these then, -they said, he made this bronze bowl and dedicated it in this place -Exampaios. 82. This is what I heard about the number of the Scythians. -Now this land has no marvellous things except that it has rivers which -are by far larger and more numerous than those of any other land. One -thing however shall be mentioned which it has to show, and which is -worthy of wonder even besides the rivers and the greatness of the -plain, that is to say, they point out a footprint of Heracles in the -rock by the bank of the river Tyras, which in shape is like the mark -of a man's foot but in size is two cubits long. This then is such as I -have said; and I will go back now to the history which I was about to -tell at first. - -***** - -83. While Dareios was preparing to go against the Scythians and was -sending messengers to appoint to some the furnishing of a land-army, -to others that of ships, and to others the bridging over of the -Thracian Bosphorus, Artabanos, the son of Hystaspes and brother of -Dareios, urged him by no means to make the march against the -Scythians, telling him how difficult the Scythians were to deal with. -Since however he did not persuade him, though he gave him good -counsel, he ceased to urge; and Dareios, when all his preparations had -been made, began to march his army forth from Susa. 84. Then one of -the Persians, Oiobazos, made request to Dareios that as he had three -sons and all were serving in the expedition, one might be left behind -for him: and Dareios said that as he was a friend and made a -reasonable request, he would leave behind all the sons. So Oiobazos -was greatly rejoiced, supposing that his sons had been freed from -service, but Dareios commanded those who had the charge of such things -to put to death all the sons of Oiobazos. 85. These then were left, -having been slain upon the spot where they were: and Dareios meanwhile -set forth from Susa and arrived at the place on the Bosphorus where -the bridge of ships had been made, in the territory of Chalcedon; and -there he embarked in a ship and sailed to the so-called Kyanean rocks, -which the Hellenes say formerly moved backwards and forwards; and -taking his seat at the temple[83] he gazed upon the Pontus, which is a -sight well worth seeing. Of all seas indeed it is the most marvellous -in its nature. The length of it is eleven thousand one hundred -furlongs,[84] and the breadth, where it is broadest, three thousand -three hundred: and of this great Sea the mouth is but four furlongs -broad, and the length of the mouth, that is of the neck of water which -is called Bosphorus, where, as I said, the bridge of ships had been -made, is not less than a hundred and twenty furlongs. This Bosphorus -extends to the Propontis; and the Propontis, being in breadth five -hundred furlongs and in length one thousand four hundred, has its -outlet into the Hellespont, which is but seven furlongs broad at the -narrowest place, though it is four hundred furlongs in length: and the -Hellespont runs out into that expanse of sea which is called the -Egean. 86. These measurements I have made as follows:--a ship -completes on an average in a long day a distance of seventy thousand -fathoms, and in a night sixty thousand. Now we know that to the river -Phasis from the mouth of the Sea (for it is here that the Pontus is -longest) is a voyage of nine days and eight nights, which amounts to -one hundred and eleven myriads[85] of fathoms; and these fathoms are -eleven thousand one hundred furlongs. Then from the land of the -Sindians to Themiskyra on the river Thermodon (for here is the -broadest part of the Pontus) it is a voyage of three days and two -nights, which amounts to thirty-three myriads[86] of fathoms or three -thousand three hundred furlongs. This Pontus then and also the -Bosphorus and the Hellespont have been measured by me thus, and their -nature is such as has been said: and this Pontus also has a lake which -has its outlet into it, which lake is not much less in size than the -Pontus itself, and it is called Maiotis and "Mother of the Pontus." - -87. Dareios then having gazed upon the Pontus sailed back to the -bridge, of which Mandrocles a Samian had been chief constructor; and -having gazed upon the Bosphorus also, he set up two pillars[86a] by it -of white stone with characters cut upon them, on the one Assyrian and -on the other Hellenic, being the names of all the nations which he was -leading with him: and he was leading with him all over whom he was -ruler. The whole number of them without the naval force was reckoned -to be seventy myriads[87] including cavalry, and ships had been -gathered together to the number of six hundred. These pillars the -Byzantians conveyed to their city after the events of which I speak, -and used them for the altar of Artemis Orthosia, excepting one stone, -which was left standing by the side of the temple of Dionysos in -Byzantion, covered over with Assyrian characters. Now the place on the -Bosphorus where Dareios made his bridge is, as I conclude,[87a] midway -between Byzantion and the temple at the mouth of the Pontus. 88. After -this Dareios being pleased with the floating bridge rewarded the chief -constructor of it, Mandrocles the Samian, with gifts tenfold;[88] and -as an offering from these Mandrocles had a painting made of figures to -present the whole scene of the bridge over the Bosphorus and king -Dareios sitting in a prominent seat and his army crossing over; this -he caused to be painted and dedicated it as an offering in the temple -of Hera, with the following inscription: - - "Bosphorus having bridged over, the straits fish-abounding, to Hera - Mandrocleës dedicates this, of his work to record; - A crown on himself he set, and he brought to the Samians glory, - And for Dareios performed everything after his mind." - -89. This memorial was made of him who constructed the bridge: and -Dareios, after he had rewarded Mandrocles with gifts, passed over into -Europe, having first commanded the Ionians to sail into the Pontus as -far as the river Ister, and when they arrived at the Ister, there to -wait for him, making a bridge meanwhile over the river; for the chief -of his naval force were the Ionians, the Aiolians and the -Hellespontians. So the fleet sailed through between the Kyanean rocks -and made straight for the Ister; and then they sailed up the river a -two days' voyage from the sea and proceeded to make a bridge across -the neck, as it were, of the river, where the mouths of the Ister part -off. Dareios meanwhile, having crossed the Bosphorus on the floating -bridge, was advancing through Thrace, and when he came to the sources -of the river Tearos he encamped for three days. 90. Now the Tearos is -said by those who dwell near it to be the best of all rivers, both in -other respects which tend to healing and especially for curing -diseases of the skin[89] both in men and in horses: and its springs -are thirty-eight in number, flowing all from the same rock, of which -some are cold and others warm. The way to them is of equal length from -the city of Heraion near Perinthos and from Apollonia upon the Euxine -Sea, that is to say two days' journey by each road. This Tearos runs -into the river Contadesdos and the Contadesdos into the Agrianes and -the Agrianes into the Hebros, which flows into the sea by the city of -Ainos. 91. Dareios then, having come to this river and having encamped -there, was pleased with the river and set up a pillar there also, with -an inscription as follows: "The head-springs of the river Tearos give -the best and fairest water of all rivers; and to them came leading an -army against the Scythians the best and fairest of all men, Dareios -the son of Hystaspes, of the Persians and of all the Continent king." -These were the words which were there written. - -92. Dareios then set out from thence and came to another river whose -name is Artescos, which flows through the land of the Odrysians. -Having come to this river he did as follows:--he appointed a place for -his army and bade every man as he passed out by it place one stone in -this appointed place: and when the army had performed this, then he -marched away his army leaving behind great mounds of these stones. 93. -But before he came to the Ister he conquered first the Getai, who -believe in immortality: for the Thracians who occupy Salmydessos and -are settled above the cities of Apollonian and Mesambria, called the -Kyrmianai[90] and the Nipsaioi, delivered themselves over to Dareios -without fighting; but the Getai, who are the bravest and the most -upright in their dealings of all the Thracians, having betaken -themselves to obstinacy were forthwith subdued. 94. And their belief -in immortality is of this kind, that is to say, they hold that they do -not die, but that he who is killed goes to Salmoxis,[91] a -divinity,[92] whom some of them call Gebeleizis; and at intervals of -four years[93] they send one of themselves, whomsoever the lot may -select, as a messenger to Salmoxis, charging him with such requests as -they have to make on each occasion; and they send him thus:--certain -of them who are appointed for this have three javelins, and others -meanwhile take hold on both sides of him who is being sent to -Salmoxis, both by his hands and his feet, and first they swing him up, -then throw him into the air so as to fall upon the spear-points: and -if when he is pierced through he is killed, they think that the god is -favourable to them; but if he is not killed, they find fault with the -messenger himself, calling him a worthless man, and then having found -fault with him they send another: and they give him the charge -beforehand, while he is yet alive. These same Thracians also shoot -arrows up towards the sky when thunder and lightning come, and use -threats to the god, not believing that there exists any other god -except their own. 95. This Salmoxis I hear from the Hellenes who dwell -about the Hellespont and the Pontus, was a man, and he became a slave -in Samos, and was in fact a slave of Pythagoras the son of Mnesarchos. -Then having become free he gained great wealth, and afterwards -returned to his own land: and as the Thracians both live hardly and -are rather simple-minded, this Salmoxis, being acquainted with the -Ionian way of living and with manners more cultivated[94] than the -Thracians were used to see, since he had associated with Hellenes (and -not only that but with Pythagoras, not the least able philosopher[95] -of the Hellenes), prepared a banqueting-hall,[96] where he received -and feasted the chief men of the tribe and instructed them meanwhile -that neither he himself nor his guests nor their descendants in -succession after them would die; but that they would come to a place -where they would live for ever and have all things good. While he was -doing that which has been mentioned and was saying these things, he -was making for himself meanwhile a chamber under the ground; and when -his chamber was finished, he disappeared from among the Thracians and -went down into the underground chamber, where he continued to live for -three years: and they grieved for his loss and mourned for him as -dead. Then in the fourth year he appeared to the Thracians, and in -this way the things which Salmoxis said became credible to them. 96. -Thus they say that he did; but as to this matter and the chamber under -ground, I neither disbelieve it nor do I very strongly believe, but I -think that this Salmoxis lived many years before Pythagoras. However, -whether there ever lived a man Salmoxis, or whether he is simply a -native deity of the Getai, let us bid farewell to him now. - -97. These, I say, having such manners as I have said, were subdued by -the Persians and accompanied the rest of the army: and when Dareios -and with him the land-army arrived at the Ister, then after all had -passed over, Dareios commanded the Ionians to break up the floating -bridge and to accompany him by land, as well as the rest of the troops -which were in the ships: and when the Ionians were just about to break -it up and to do that which he commanded, Coës the son of Erxander, who -was commander of the Mytilenians, said thus to Dareios, having first -inquired whether he was disposed to listen to an opinion from one who -desired to declare it: "O king, seeing that thou art about to march -upon a land where no cultivated ground will be seen nor any inhabited -town, do thou therefore let this bridge remain where it is, leaving to -guard it those same men who constructed it. Then, if we find the -Scythians and fare as we desire, we have a way of return; and also -even if we shall not be able to find them, at least our way of return -is secured: for that we should be worsted by the Scythians in fight I -never feared yet, but rather that we might not be able to find them, -and might suffer some disaster in wandering about. Perhaps some one -will say that in speaking thus I am speaking for my own advantage, in -order that I may remain behind; but in truth I am bringing forward, O -king, the opinion which I found best for thee, and I myself will -accompany thee and not be left behind." With this opinion Dareios was -very greatly pleased and made answer to him in these words: "Friend -from Lesbos, when I have returned safe to my house, be sure that thou -appear before me, in order that I may requite thee with good deeds for -good counsel." 98. Having thus said and having tied sixty knots in a -thong, he called the despots of the Ionians to speak with him and said -as follows: "Men of Ionia, know that I have given up the opinion which -I formerly declared with regard to the bridge; and do ye keep this -thong and do as I shall say:--so soon as ye shall have seen me go -forward against the Scythians, from that time begin, and untie a knot -on each day: and if within this time I am not here, and ye find that -the days marked by the knots have passed by, then sail away to your -own lands. Till then, since our resolve has thus been changed, guard -the floating bridge, showing all diligence to keep it safe and to -guard it. And thus acting, ye will do for me a very acceptable -service." Thus said Dareios and hastened on his march forwards. - -***** - -99. Now in front of Scythia in the direction towards the sea[97] lies -Thrace; and where a bay is formed in this land, there begins Scythia, -into which the Ister flows out, the mouth of the river being turned -towards the South-East Wind. Beginning at the Ister then I am about to -describe the coast land of the true Scythia, with regard to -measurement. At once from the Ister begins this original land of -Scythia, and it lies towards the midday and the South Wind, extending -as far as the city called Carkinitis. After this the part which lies -on the coast of the same sea still, a country which is mountainous and -runs out in the direction of the Pontus, is occupied by the Tauric -race, as far as the peninsula which is called the "Rugged Chersonese"; -and this extends to the sea which lies towards the East Wind: for two -sides of the Scythian boundaries lie along by the sea, one by the sea -on the South, and the other by that on the East, just as it is with -Attica: and in truth the Tauroi occupy a part of Scythia which has -much resemblance to Attica; it is as if in Attica another race and not -the Athenians occupied the hill region[98] of Sunion, supposing it to -project more at the point into the sea, that region namely which is -cut off by a line from Thoricos to Anaphlystos. Such I say, if we may -be allowed to compare small things such as this with great, is the -form of the Tauric land.[99] For him however who has not sailed along -this part of the coast of Attica I will make it clear by another -comparison:--it is as if in Iapygia another race and not the Iapygians -had cut off for themselves and were holding that extremity of the land -which is bounded by a line beginning at the harbour of Brentesion and -running to Taras. And in mentioning these two similar cases I am -suggesting many other things also to which the Tauric land has -resemblance. 100. After the Tauric land immediately come Scythians -again, occupying the parts above the Tauroi and the coasts of the -Eastern sea, that is to say the parts to the West of the Kimmerian -Bosphorus and of the Maiotian lake, as far as the river Tanaïs, which -runs into the corner of this lake. In the upper parts which tend -inland Scythia is bounded (as we know)[100] by the Agathyrsians first, -beginning from the Ister, and then by the Neuroi, afterwards by the -Androphagoi, and lastly by the Melanchlainoi. 101. Scythia then being -looked upon as a four-sided figure with two of its sides bordered by -the sea, has its border lines equal to one another in each direction, -that which tends inland and that which runs along by the sea: for from -Ister to the Borysthenes is ten days' journey, and from the -Borysthenes to the Maiotian lake ten days' more; and the distance -inland to the Melanchlainoi, who are settled above the Scythians, is a -journey of twenty days. Now I have reckoned the day's journey at two -hundred furlongs:[101] and by this reckoning the cross lines of -Scythia[102] would be four thousand furlongs in length, and the -perpendiculars which tend inland would be the same number of furlongs. -Such is the size of this land. - -***** - -102. The Scythians meanwhile having considered with themselves that -they were not able to repel the army of Dareios alone by a pitched -battle, proceeded to send messengers to those who dwelt near them: and -already the kings of these nations had come together and were taking -counsel with one another, since so great an army was marching towards -them. Now those who had come together were the kings of the Tauroi, -Agathyrsians, Neuroi, Androphagoi, Melanchlainoi, Gelonians, Budinoi -and Sauromatai. 103. Of these the Tauroi have the following customs:-- -they sacrifice to the "Maiden" both ship-wrecked persons and also -those Hellenes whom they can capture by putting out to sea against -them;[103] and their manner of sacrifice is this:--when they have made -the first offering from the victim they strike his head with a club: -and some say that they push the body down from the top of the cliff -(for it is upon a cliff that the temple is placed) and set the head up -on a stake; but others, while agreeing as to the heads, say -nevertheless that the body is not pushed down from the top of the -cliff, but buried in the earth. This divinity to whom they sacrifice, -the Tauroi themselves say is Iphigeneia the daughter of Agamemnon. -Whatsoever enemies they have conquered they treat in this fashion:-- -each man cuts off a head and bears it away to his house; then he -impales it on a long stake and sets it up above his house raised to a -great height, generally above the chimney; and they say that these are -suspended above as guards to preserve the whole house. This people has -its living by plunder and war. 104. The Agathyrsians are the most -luxurious of men and wear gold ornaments for the most part: also they -have promiscuous intercourse with their women, in order that they may -be brethren to one another and being all nearly related may not feel -envy or malice one against another. In their other customs they have -come to resemble the Thracians. 105. The Neuroi practise the Scythian -customs: and one generation before the expedition of Dareios it so -befell them that they were forced to quit their land altogether by -reason of serpents: for their land produced serpents in vast numbers, -and they fell upon them in still larger numbers from the desert -country above their borders; until at last being hard pressed they -left their own land and settled among the Budinoi. These men it would -seem are wizards; for it is said of them by the Scythians and by the -Hellenes who are settled in the Scythian land that once in every year -each of the Neuroi becomes a wolf for a few days and then returns -again to his original form. For my part I do not believe them when -they say this, but they say it nevertheless, and swear it moreover. -106. The Androphagoi have the most savage manners of all human beings, -and they neither acknowledge any rule of right nor observe any -customary law. They are nomads and wear clothing like that of the -Scythians, but have a language of their own; and alone of all these -nations they are man-eaters. 107. The Melanchlainoi wear all of them -black clothing, whence also they have their name; and they practise -the customs of the Scythians. 108. The Budinoi are a very great and -numerous race, and are all very blue-eyed and fair of skin: and in -their land is built a city of wood, the name of which is Gelonos, and -each side of the wall is thirty furlongs in length and lofty at the -same time, all being of wood; and the houses are of wood also and the -temples; for there are in it temples of Hellenic gods furnished after -Hellenic fashion with sacred images and altars and cells,[104] all of -wood; and they keep festivals every other year[105] to Dionysos and -celebrate the rites of Bacchus: for the Gelonians are originally -Hellenes, and they removed[106] from the trading stations on the coast -and settled among the Budinoi; and they use partly the Scythian -language and partly the Hellenic. The Budinoi however do not use the -same language as the Gelonians, nor is their manner of living the -same: 109, for the Budinoi are natives of the soil and a nomad people, -and alone of the nations in these parts feed on fir-cones;[107] but -the Gelonians are tillers of the ground and feed on corn and have -gardens, and resemble them not at all either in appearance or in -complexion of skin. However by the Hellenes the Budinoi also are -called Gelonians, not being rightly so called. Their land is all -thickly overgrown with forests of all kinds of trees, and in the -thickest forest there is a large and deep lake, and round it marshy -ground and reeds. In this are caught otters and beavers and certainly -other wild animals with square-shaped faces. The fur of these is sewn -as a fringe round their coats of skin, and the testicles are made use -of by them for curing diseases of the womb. - -110. About the Sauromatai the following tale is told:--When the -Hellenes had fought with the Amazons,--now the Amazons are called by -the Scythians /Oiorpata/,[108] which name means in the Hellenic tongue -"slayers of men," for "man" they call /oior/, and /pata/ means "to -slay,"--then, as the story goes, the Hellenes, having conquered them -in the battle at the Thermodon, were sailing away and conveying with -them in three ships as many Amazons as they were able to take -prisoners. These in the open sea set upon the men and cast them out of -the ships; but they knew nothing about ships, nor how to use rudders -or sails or oars, and after they had cast out the men they were driven -about by wave and wind and came to that part of the Maiotian lake -where Cremnoi stands; now Cremnoi is in the land of the free -Scythians.[109] There the Amazons disembarked from their ships and -made their way into the country, and having met first with a troop of -horses feeding they seized them, and mounted upon these they plundered -the property of the Scythians. 111. The Scythians meanwhile were not -able to understand the matter, for they did not know either their -speech or their dress or the race to which they belonged, but were in -wonder as to whence they had come and thought that they were men, of -an age corresponding to their appearance: and finally they fought a -battle against them, and after the battle the Scythians got possession -of the bodies of the dead, and thus they discovered that they were -women. They took counsel therefore and resolved by no means to go on -trying to kill them, but to send against them the youngest men from -among themselves, making conjecture of the number so as to send just -as many men as there were women. These were told to encamp near them, -and do whatsoever they should do; if however the women should come -after them, they were not to fight but to retire before them, and when -the women stopped, they were to approach near and encamp. This plan -was adopted by the Scythians because they desired to have children -born from them. 112. The young men accordingly were sent out and did -that which had been commanded them: and when the Amazons perceived -that they had not come to do them any harm, they let them alone; and -the two camps approached nearer to one another every day: and the -young men, like the Amazons, had nothing except their arms and their -horses, and got their living, as the Amazons did, by hunting and by -taking booty. 113. Now the Amazons at midday used to scatter abroad -either one by one or by two together, dispersing to a distance from -one another to ease themselves; and the Scythians also having -perceived this did the same thing: and one of the Scythians came near -to one of those Amazons who were apart by themselves, and she did not -repulse him but allowed him to lie with her: and she could not speak -to him, for they did not understand one another's speech, but she made -signs to him with her hand to come on the following day to the same -place and to bring another with him, signifying to him that there -should be two of them, and that she would bring another with her. The -young man therefore, when he returned, reported this to the others; -and on the next day he came himself to the place and also brought -another, and he found the Amazon awaiting him with another in her -company. Then hearing this the rest of the young men also in their -turn tamed for themselves the remainder of the Amazons; 114, and after -this they joined their camps and lived together, each man having for -his wife her with whom he had had dealings at first; and the men were -not able to learn the speech of the women, but the women came to -comprehend that of the men. So when they understood one another, the -men spoke to the Amazons as follows: "We have parents and we have -possessions; now therefore let us no longer lead a life of this kind, -but let us go away to the main body of our people and dwell with them; -and we will have you for wives and no others." They however spoke thus -in reply: "We should not be able to live with your women, for we and -they have not the same customs. We shoot with bows and hurl javelins -and ride horses, but the works of women we never learnt; whereas your -women do none of these things which we said, but stay in the waggons -and work at the works of women, neither going out to the chase nor -anywhither else. We therefore should not be able to live in agreement -with them: but if ye desire to keep us for your wives and to be -thought honest men, go to your parents and obtain from them your share -of the goods, and then let us go and dwell by ourselves." 115. The -young men agreed and did this; and when they had obtained the share of -the goods which belonged to them and had returned back to the Amazons, -the women spoke to them as follows: "We are possessed by fear and -trembling to think that we must dwell in this place, having not only -separated you from your fathers, but also done great damage to your -land. Since then ye think it right to have us as your wives, do this -together with us,--come and let us remove from this land and pass over -the river Tanaïs and there dwell." 116. The young men agreed to this -also, and they crossed over the Tanaïs and made their way towards the -rising sun for three days' journey from Tanaïs, and also towards the -North Wind for three days' journey from the Maiotian lake: and having -arrived at the place where they are now settled, they took up their -abode there: and from thenceforward the women of the Sauromatai -practise their ancient way of living, going out regularly on horseback -to the chase both in company with the men and apart from them, and -going regularly to war, and wearing the same dress as the men. 117. -And the Sauromatai make use of the Scythian tongue, speaking it -barbarously however from the first, since the Amazons did not learn it -thoroughly well. As regards marriages their rule is this, that no -maiden is married until she has slain a man of their enemies; and some -of them even grow old and die before they are married, because they -are not able to fulfil the requirement of the law. - -118. To the kings of these nations then, which have been mentioned in -order, the messengers of the Scythians came, finding them gathered -together, and spoke declaring to them how the Persian king, after -having subdued all things to himself in the other continent, had laid -a bridge over the neck of the Bosphorus and had crossed over to that -continent, and having crossed over and subdued the Thracians, was -making a bridge over the river Ister, desiring to bring under his -power all these regions also. "Do ye therefore," they said, "by no -means stand aloof and allow us to be destroyed, but let us become all -of one mind and oppose him who is coming against us. If ye shall not -do so, we on our part shall either be forced by necessity to leave our -land, or we shall stay in it and make a treaty with the invader; for -what else can we do if ye are not willing to help us? and for you -after this[110] it will be in no respect easier; for the Persian has -come not at all less against you than against us, nor will it content -him to subdue us and abstain from you. And of the truth of that which -we say we will mention a strong evidence: if the Persian had been -making his expedition against us alone, because he desired to take -vengeance for the former servitude, he ought to have abstained from -all the rest and to have come at once to invade our land, and he would -thus have made it clear to all that he was marching to fight against -the Scythians and not against the rest. In fact however, ever since he -crossed over to this continent, he has compelled all who came in his -way to submit to him, and he holds under him now not only the other -Thracians but also the Getai, who are our nearest neighbours." 119. -When the Scythians proposed this, the kings who had come from the -various nations took counsel together, and their opinions were -divided. The kings of the Gelonians, of the Budinoi and of the -Sauromatai agreed together and accepted the proposal that they should -help the Scythians, but those of the Agathyrsians, Neuroi, -Androphagoi, Melanchlainoi and Tauroi returned answer to the Scythians -as follows: "If ye had not been the first to do wrong to the Persians -and to begin war, then we should have surely thought that ye were -speaking justly in asking for those things for which ye now ask, and -we should have yielded to your request and shared your fortunes. As it -is however, ye on the one hand made invasion without us into their -land, and bare rule over the Persians for so long a time as God -permitted you; and they in their turn, since the same God stirs them -up, are repaying you with the like. As for us however, neither at that -time did we do any wrong to these men nor now shall we attempt to do -any wrong to them unprovoked: if however the Persians shall come -against our land also, and do wrong first to us, we also shall refuse -to submit[111]: but until we shall see this, we shall remain by -ourselves, for we are of opinion that the Persians have come not -against us, but against those who were the authors of the wrong." 120. -When the Scythians heard this answer reported, they planned not to -fight a pitched battle openly, since these did not join them as -allies, but to retire before the Persians and to drive away their -cattle from before them, choking up with earth the wells and the -springs of water by which they passed and destroying the grass from -off the ground, having parted themselves for this into two bodies; and -they resolved that the Sauromatai should be added to one of their -divisions, namely that over which Scopasis was king, and that these -should move on, if the Persians turned in that direction, straight -towards the river Tanaïs, retreating before him by the shore of the -Maiotian lake; and when the Persian marched back again, they should -come after and pursue him. This was one division of their kingdom, -appointed to go by the way which has been said; and the other two of -the kingdoms, the large one over which Idanthyrsos was king, and the -third of which Taxakis was king, were to join together in one, with -the Gelonians and the Budinoi added to them, and they also were to -retire before the Persians one day's march in front of them, going on -out of their way and doing that which had been planned. First they -were to move on straight for the countries which had refused to give -their alliance, in order that they might involve these also in the -war, and though these had not voluntarily undertaken the war with the -Persians, they were to involve them in it nevertheless against their -will; and after that they were to return to their own land and attack -the enemy, if it should seem good to them in council so to do. - -121. Having formed this plan the Scythians went to meet the army of -Dareios, sending off the best of their horsemen before them as scouts; -but all[112] the waggons in which their children and their women lived -they sent on, and with them all their cattle (leaving only so much as -was sufficient to supply them with food), and charged them that they -should proceed continually towards the North Wind. These, I say, were -being carried on before: 122, but when the scouts who went in front of -the Scythians discovered the Persians distant about three days' march -from Ister, then the Scythians having discovered them continued to -pitch their camp one day's march in front, destroying utterly that -which grew from the ground: and when the Persians saw that the -horsemen of the Scythians had made their appearance, they came after -them following in their track, while the Scythians continually moved -on. After this, since they had directed their march towards the first -of the divisions, the Persians continued to pursue towards the East -and the river Tanaïs; and when the Scythians crossed over the river -Tanaïs, the Persians crossed over after them and continued still to -pursue, until they had passed quite through the land of the Sauromatai -and had come to that of the Budinoi. 123. Now so long as the Persians -were passing through Scythia and the land of the Sauromatai, they had -nothing to destroy, seeing that the land was bare,[113] but when they -invaded the land of the Budinoi, then they fell in with the wooden -wall, which had been deserted by the Budinoi and left wholly -unoccupied, and this they destroyed by fire. Having done so they -continued to follow on further in the tracks of the enemy, until they -had passed through the whole of this land and had arrived at the -desert. This desert region is occupied by no men, and it lies above -the land of the Budinoi, extending for a seven days' journey; and -above this desert dwell the Thyssagetai, and four large rivers flow -from them through the land of the Maiotians and run into that which is -called the Maiotian lake, their names being as follows,--Lycos, Oaros, -Tanaïs, Syrgis.[114] 124. When therefore Dareios came to the desert -region, he ceased from his course and halted his army upon the river -Oaros. Having so done he began to build eight large fortifications at -equal distances from one another, that is to say about sixty furlongs, -of which the ruins still existed down to my time; and while he was -occupied in this, the Scythians whom he was pursuing came round by the -upper parts and returned back to Scythia. Accordingly, since these had -altogether disappeared and were no longer seen by the Persians at all, -Dareios left those fortifications half finished, and turning back -himself began to go towards the West, supposing that these were the -whole body of the Scythians and that they were flying towards the -West. 125. And marching his army as quickly as possible, when he came -to Scythia he met with the two divisions of the Scythians together, -and having fallen in with these he continued to pursue them, while -they retired out of his way one day's journey in advance: and as -Dareios did not cease to come after them, the Scythians according to -the plan which they had made continued to retire before him towards -the land of those who had refused to give their alliance, and first -towards that of the Melanchlainoi; and when Scythians and Persians -both together had invaded and disturbed these, the Scythians led the -way to the country of the Androphagoi; and when these had also been -disturbed, they proceeded to the land of the Neuroi; and while these -too were being disturbed, the Scythians went on retiring before the -enemy to the Agathyrsians. The Agathyrsians however, seeing that their -next neighbours also were flying from the Scythians and had been -disturbed, sent a herald before the Scythians invaded their land and -proclaimed to the Scythians not to set foot upon their confines, -warning them that if they should attempt to invade the country, they -would first have to fight with them. The Agathyrsians then having -given this warning came out in arms to their borders, meaning to drive -off those who were coming upon them; but the Melanchlainoi and -Androphagoi and Neuroi, when the Persians and Scythians together -invaded them, did not betake themselves to brave defence but forgot -their former threat[115] and fled in confusion ever further towards -the North to the desert region. The Scythians however, when the -Agathyrsians had warned them off, did not attempt any more to come to -these, but led the Persians from the country of the Neuroi back to -their own land. - -126. Now as this went on for a long time and did not cease, Dareios -sent a horseman to Idanthyrsos king of the Scythians and said as -follows: "Thou most wondrous man, why dost thou fly for ever, when -thou mightest do of these two things one?--if thou thinkest thyself -able to make opposition to my power, stand thou still and cease from -wandering abroad, and fight; but if thou dost acknowledge thyself too -weak, cease then in that case also from thy course, and come to speech -with thy master, bringing to him gifts of earth and water." 127. To -this the king of the Scythians Idanthyrsos made answer thus: "My case, -O Persian, stands thus:--Never yet did I fly because I was afraid, -either before this time from any other man, or now from thee; nor have -I done anything different now from that which I was wont to do also in -time of peace: and as to the cause why I do not fight with thee at -once, this also I will declare to thee. We have neither cities nor -land sown with crops, about which we should fear lest they should be -captured or laid waste, and so join battle more speedily with you; but -if it be necessary by all means to come to this speedily, know that we -have sepulchres in which our fathers are buried; therefore come now, -find out these and attempt to destroy them, and ye shall know then -whether we shall fight with you for the sepulchres or whether we shall -not fight. Before that however, unless the motion comes upon us, we -shall not join battle with thee. About fighting let so much as has -been said suffice; but as to masters, I acknowledge none over me but -Zeus my ancestor and Hestia the queen of the Scythians. To thee then -in place of gifts of earth and water I shall send such things as it is -fitting that thou shouldest receive; and in return for thy saying that -thou art my master, for that I say, woe betide thee."[116] This is the -proverbial "saying of the Scythians."[117] - -128. The herald then had departed to report this to Dareios; and the -kings of the Scythians, having heard mention of subjection to a -master, were filled with wrath. They sent accordingly the division -which was appointed to be joined with the Sauromatai, that division of -which Scopasis was in command, bidding them come to speech with the -Ionians, namely those who were guarding the bridge of the Ister, and -meanwhile they who were left behind resolved not to lead the Persians -wandering about any more, but to attack them constantly as they were -getting provisions. Therefore they observed the soldiers of Dareios as -they got provisions, and did that which they had determined: and the -cavalry of the Scythians always routed that of the enemy, but the -Persian horsemen as they fled fell back upon the men on foot, and -these would come up to their assistance; and meanwhile the Scythians -when they had driven in the cavalry turned back, fearing the men on -foot. Also by night the Scythians used to make similar attacks: 129, -and the thing which, strange to say, most helped the Persians and -hindered the Scythians in their attacks upon the camp of Dareios, I -will mention, namely the voice of the asses and the appearance of the -mules; for Scythia produces neither ass nor mule, as I have declared -before, nor is there at all in the Scythian country either ass or mule -on account of the cold. The asses accordingly by riotously braying -used to throw into confusion the cavalry of the Scythians; and often, -as they were in the middle of riding against the Persians, when the -horses heard the voice of the asses they turned back in confusion and -were possessed with wonder, pricking up their ears, because they had -never heard such a voice nor seen the form of the creature before. -130. So far then the Persians had the advantage for a small part of -the war.[118] But the Scythians, whenever they saw that the Persians -were disquieted, then in order that they might remain a longer time in -Scythia and in remaining might suffer by being in want of everything, -would leave some of their own cattle behind with the herdsmen, while -they themselves rode out of the way to another place, and the Persians -would come upon the cattle and take them, and having taken them they -were elated at what they had done. 131. As this happened often, at -length Dareios began to be in straits; and the kings of the Scythians -perceiving this sent a herald bearing as gifts to Dareios a bird and a -mouse and a frog and five arrows. The Persians accordingly asked the -bearer of the gifts as to the meaning of the gifts which were offered; -but he said that nothing more had been commanded to him but to give -them and get away as speedily as possible; and he bade the Persians -find out for themselves, if they had wisdom, that which the gifts were -meant to express. 132. Having heard this the Persians took counsel -with one another; and the opinion of Dareios was that the Scythians -were giving to him both themselves and also earth and water, making -his conjecture by this, namely that a mouse is produced in the earth -and feeds on the same produce of the earth as man, and a frog in the -water, while a bird has great resemblance to a horse;[119] and -moreover that in giving the arrows they were delivering up their own -might in battle. This was the opinion expressed by Dareios; but the -opinion of Gobryas, one of the seven men who killed the Magian, was at -variance with it, for he conjectured that the gifts expressed this: -"Unless ye become birds and fly up into the heaven, O Persians, or -become mice and sink down under the earth, or become frogs and leap -into the lakes, ye shall not return back home, but shall be smitten by -these arrows." - -133. The Persians then, I say, were making conjecture of the gifts: -and meanwhile the single division of the Scythians, that which had -been appointed at first to keep guard along the Maiotian lake and then -to go to the Ister and come to speech with the Ionians, when they -arrived at the bridge spoke as follows: "Ionians, we have come -bringing you freedom, if at least ye are willing to listen to us; for -we are informed that Dareios gave you command to guard the bridge for -sixty days only, and then, if he had not arrived within that time, to -get you away to your own land. Now therefore, if ye do as we say, ye -will be without blame from his part and without blame also from ours: -stay the appointed days and then after that get you away." They then, -when the Ionians had engaged themselves to do this, hastened back -again by the quickest way: 134, and meanwhile, after the coming of the -gifts to Dareios, the Scythians who were left had arrayed themselves -against the Persians with both foot and horse, meaning to engage -battle. Now when the Scythians had been placed in battle-array, a hare -darted through them into the space between the two armies, and each -company of them, as they saw the hare, began to run after it. When the -Scythians were thus thrown into disorder and were raising loud cries, -Dareios asked what was this clamour arising from the enemy; and -hearing that they were running after the hare, he said to those men to -whom he was wont to say things at other times: "These men have very -slight regard for us, and I perceive now that Gobryas spoke rightly -about the Scythian gifts. Seeing then that now I myself too think that -things are so, we have need of good counsel, in order that our retreat -homewards may be safely made." To this replied Gobryas and said: "O -king, even by report I was almost assured of the difficulty of dealing -with these men; and when I came I learnt it still more thoroughly, -since I saw that they were mocking us. Now therefore my opinion is, -that as soon as night comes on, we kindle the camp-fires as we are -wont to do at other times also, and deceive with a false tale those of -our men who are weakest to endure hardships, and tie up all the asses -and get us away, before either the Scythians make for the Ister to -destroy the bridge or something be resolved by the Ionians which may -be our ruin." 135. Thus Gobryas advised; and after this, when night -came on, Dareios acted on this opinion. Those of his men who were -weakened by fatigue and whose loss was of least account, these he left -behind in the camp, and the asses also tied up: and for the following -reasons he left behind the asses and the weaker men of his army,--the -asses in order that they might make a noise which should be heard, and -the men really because of their weakness, but on a pretence stated -openly that he was about to attack the Scythians with the effective -part of the army, and that they meanwhile were to be defenders of the -camp. Having thus instructed those who were left behind, and having -kindled camp-fires, Dareios hastened by the quickest way towards the -Ister: and the asses, having no longer about them the usual -throng,[120] very much more for that reason caused their voice to be -heard;[121] so the Scythians, hearing the asses, supposed surely that -the Persians were remaining in their former place. 136. But when it -was day, those who were left behind perceived that they had been -betrayed by Dareios, and they held out their hands in submission to -the Scythians, telling them what their case was; and the Scythians, -when they heard this, joined together as quickly as possible, that is -to say the two combined divisions of the Scythians and the single -division, and also the Sauromatai,[122] Budinoi, and Gelonians, and -began to pursue the Persians, making straight for the Ister: but as -the Persian army for the most part consisted of men on foot, and was -not acquainted with the roads (the roads not being marked with -tracks), while the Scythian army consisted of horsemen and was -acquainted with the shortest cuts along the way, they missed one -another and the Scythians arrived at the bridge much before the -Persians. Then having learnt that the Persians had not yet arrived, -they said to the Ionians who were in the ships: "Ionians, the days of -your number are past, and ye are not acting uprightly in that ye yet -remain waiting: but as ye stayed before from fear, so now break up the -passage as quickly as ye may, and depart free and unhurt,[123] feeling -thankfulness both to the gods and to the Scythians: and him who was -formerly your master we will so convince, that he shall never again -march with an army upon any nation." 137. Upon this the Ionians took -counsel together; and Miltiades the Athenian on the one hand, who was -commander and despot of the men of the Chersonese in Hellespont, was -of opinion that they should follow the advice of the Scythians and set -Ionia free: but Histiaios the Milesian was of the opposite opinion to -this; for he said that at the present time it was by means of Dareios -that each one of them was ruling as despot over a city; and if the -power of Dareios should be destroyed, neither he himself would be able -to bear rule over the Milesians, nor would any other of them be able -to bear rule over any other city; for each of the cities would choose -to have popular rather than despotic rule. When Histiaios declared his -opinion thus, forthwith all turned to this opinion, whereas at the -first they were adopting that of Miltiades. 138. Now these were they -who gave the vote between the two opinions, and were men of -consequence in the eyes of the king,[124]--first the despots of the -Hellespontians, Daphnis of Abydos, Hippoclos of Lampsacos, Herophantos -of Parion, Metrodoros of Proconnesos, Aristagoras of Kyzicos, and -Ariston of Byzantion, these were those from the Hellespont; and from -Ionia, Strattis of Chios, Aiakes of Samos, Laodamas of Phocaia, and -Histiaios of Miletos, whose opinion had been proposed in opposition to -that of Miltiades; and of the Aiolians the only man of consequence -there present was Aristagoras of Kyme. 139. When these adopted the -opinion of Histiaios, they resolved to add to it deeds and words as -follows, namely to break up that part of the bridge which was on the -side towards the Scythians, to break it up, I say, for a distance -equal to the range of an arrow, both in order that they might be -thought to be doing something, though in fact they were doing nothing, -and for fear that the Scythians might make an attempt using force and -desiring to cross the Ister by the bridge: and in breaking up that -part of the bridge which was towards Scythia they resolved to say that -they would do all that which the Scythians desired. This they added to -the opinion proposed, and then Histiaios coming forth from among them -made answer to the Scythians as follows: "Scythians, ye are come -bringing good news, and it is a timely haste that ye make to bring it; -and ye on your part give us good guidance, while we on ours render to -you suitable service. For, as ye see, we are breaking up the passage, -and we shall show all zeal in our desire to be free: and while we are -breaking up the bridge, it is fitting that ye should be seeking for -those of whom ye speak, and when ye have found them, that ye should -take vengeance on them on behalf of us as well as of yourselves in -such manner as they deserve." - -140. The Scythians then, believing for the second time that the -Ionians were speaking the truth, turned back to make search for the -Persians, but they missed altogether their line of march through the -land. Of this the Scythians themselves were the cause, since they had -destroyed the pastures for horses in that region and had choked up -with earth the springs of water; for if they had not done this, it -would have been possible for them easily, if they desired it, to -discover the Persians: but as it was, by those things wherein they -thought they had taken their measures best, they failed of success. -The Scythians then on their part were passing through those regions of -their own land where there was grass for the horses and springs of -water, and were seeking for the enemy there, thinking that they too -were taking a course in their retreat through such country as this; -while the Persians in fact marched keeping carefully to the track -which they had made before, and so they found the passage of the -river, though with difficulty:[125] and as they arrived by night and -found the bridge broken up, they were brought to the extreme of fear, -lest the Ionians should have deserted them. 141. Now there was with -Dareios an Egyptian who had a voice louder than that of any other man -on earth, and this man Dareios ordered to take his stand upon the bank -of the Ister and to call Histiaios of Miletos. He accordingly -proceeded to do so; and Histiaios, hearing the first hail, produced -all the ships to carry the army over and also put together the bridge. -142. Thus the Persians escaped, and the Scythians in their search -missed the Persians the second time also: and their judgment of the -Ionians is that on the one hand, if they be regarded as free men, they -are the most worthless and cowardly of all men, but on the other hand, -if regarded as slaves, they are the most attached to their master and -the least disposed to run away of all slaves. This is the reproach -which is cast against the Ionians by the Scythians. - -143. Dareios then marching through Thrace arrived at Sestos in the -Chersonese; and from that place, he passed over himself in his ships -to Asia, but to command his army in Europe he left Megabazos a -Persian, to whom Dareios once gave honour by uttering in the land of -Persia[126] this saying:--Dareios was beginning to eat pomegranates, -and at once when he opened the first of them, Artabanos his brother -asked him of what he would desire to have as many as there were seeds -in the pomegranate: and Dareios said that he would desire to have men -like Megabazos as many as that in number, rather than to have Hellas -subject to him. In Persia, I say, he honoured him by saying these -words, and at this time he left him in command with eight myriads[127] -of his army. 144. This Megabazos uttered one saying whereby he left of -himself an imperishable memory with the peoples of Hellespont: for -being once at Byzantion he heard that the men of Calchedon had settled -in that region seventeen years before the Byzantians, and having heard -it he said that those of Calchedon at that time chanced to be blind; -for assuredly they would not have chosen the worse place, when they -might have settled in that which was better, if they had not been -blind. This Megabazos it was who was left in command at that time in -the land of the Hellespontians, and he proceeded to subdue all who did -not take the side of the Medes. - -***** - -145. He then was doing thus; and at this very same time a great -expedition was being made also against Libya, on an occasion which I -shall relate when I have first related this which follows.--The -children's children of those who voyaged in the Argo, having been -driven forth by those Pelasgians who carried away at Brauron the women -of the Athenians,--having been driven forth I say by these from -Lemnos, had departed and sailed to Lacedemon, and sitting down on -Mount Taÿgetos they kindled a fire. The Lacedemonians seeing this sent -a messenger to inquire who they were and from whence; and they -answered the question of the messenger saying that they were Minyai -and children of heroes who sailed in the Argo, for[128] these, they -said, had put in to Lemnos and propagated the race of which they -sprang. The Lacedemonians having heard the story of the descent of the -Minyai, sent a second time and asked for what purpose they had come -into the country and were causing a fire to blaze. They said that they -had been cast out by the Pelasgians, and were come now to the land of -their fathers,[129] for most just it was that this should so be done; -and they said that their request was to be permitted to dwell with -these, having a share of civil rights and a portion allotted to them -of the land. And the Lacedemonians were content to receive the Minyai -upon the terms which they themselves desired, being most of all -impelled to do this by the fact that the sons of Tyndareus were -voyagers in the Argo. So having received the Minyai they gave them a -share of land and distributed them in the tribes; and they forthwith -made marriages, and gave in marriage to others the women whom they -brought with them from Lemnos. 146. However, when no very long time -had passed, the Minyai forthwith broke out into insolence, asking for -a share of the royal power and also doing other impious things: -therefore the Lacedemonians resolved to put them to death; and having -seized them they cast them into a prison. Now the Lacedemonians put to -death by night all those whom they put to death, but no man by day. -When therefore they were just about to kill them, the wives of the -Minyai, being native Spartans and daughters of the first citizens of -Sparta, entreated to be allowed to enter the prison and come to speech -every one with her own husband: and they let them pass in, not -supposing that any craft would be practised by them. They however, -when they had entered, delivered to their husbands all the garments -which they were wearing, and themselves received those of their -husbands: thus the Minyai having put on the women's clothes went forth -out of prison as women, and having escaped in this manner they went -again to Taÿgetos and sat down there. 147. Now at this very same time -Theras the son of Autesion, the son of Tisamenos, the son of -Thersander, the son of Polyneikes, was preparing to set forth from -Lacedemon to found a settlement. This Theras, who was of the race of -Cadmos, was mother's brother to the sons of Aristodemos, Eurysthenes -and Procles; and while these sons were yet children, Theras as their -guardian held the royal power in Sparta. When however his nephews were -grown and had taken the power into their hands, then Theras, being -grieved that he should be ruled by others after he had tasted of rule -himself, said that he would not remain in Lacedemon, but would sail -away to his kinsmen. Now there were in the island which is now called -Thera, but formerly was called Callista, descendants of Membliaros the -son of Poikiles, a Phenician: for Cadmos the son of Agenor in his -search for Europa put in to land at the island which is now called -Thera; and, whether it was that the country pleased him when he had -put to land, or whether he chose to do so for any other reason, he -left in this island, besides other Phenicians, Membliaros also, of his -own kinsmen. These occupied the island called Callista for eight -generations of men, before Theras came from Lacedemon. 148. To these -then, I say, Theras was preparing to set forth, taking with him people -from the tribes, and intending to settle together with those who have -been mentioned, not with any design to drive them out, but on the -contrary claiming them very strongly as kinfolk. And when the Minyai -after having escaped from the prison went and sat down on Taÿgetos, -Theras entreated of the Lacedemonians, as they were proposing to put -them to death, that no slaughter might take place, and at the same -time he engaged himself to take them forth out of the land. The -Lacedemonians having agreed to this proposal, he sailed away with -three thirty-oared galleys to the descendants of Membliaros, not -taking with him by any means all the Minyai, but a few only; for the -greater number of them turned towards the land of the Paroreatai and -Caucones, and having driven these out of their country, they parted -themselves into six divisions and founded in their territory the -following towns,--Lepreon, Makistos, Phrixai, Pyrgos, Epion, Nudion; -of these the Eleians sacked the greater number within my own lifetime. -The island meanwhile got its name of Thera after Theras[130] who led -the settlement. 149. And since his son said that he would not sail -with him, therefore he said that he would leave him behind as a sheep -among wolves; and in accordance with that saying this young man got -the name of Oiolycos,[131] and it chanced that this name prevailed -over his former name: then from Oiolycos was begotten Aigeus, after -whom are called the Aigeidai, a powerful clan[132] in Sparta: and the -men of this tribe, since their children did not live to grow up, -established by the suggestion of an oracle a temple to the Avenging -Deities[133] of Laïos and Œdipus, and after this the same thing was -continued[134] in Thera by the descendants of these men. - -150. Up to this point of the story the Lacedemonians agree in their -report with the men of Thera; but in what is to come it is those of -Thera alone who report that it happened as follows. Grinnos[135] the -son of Aisanios, a descendant of the Theras who has been mentioned, -and king of the island of Thera, came to Delphi bringing the offering -of a hecatomb from his State; and there were accompanying him, besides -others of the citizens, also Battos the son of Polymnestos, who was by -descent of the family of Euphemos[136] of the race of the Minyai. Now -when Grinnos the king of the Theraians was consulting the Oracle about -other matters, the Pythian prophetess gave answer bidding him found a -city in Libya; and he made reply saying: "Lord,[137] I am by this time -somewhat old and heavy to stir, but do thou bid some one of these -younger ones do this." As he thus said he pointed towards Battos. So -far at that time: but afterwards when he had come away they were in -difficulty about the saying of the Oracle, neither having any -knowledge of Libya, in what part of the earth it was, nor venturing to -send a colony to the unknown. 151. Then after this for seven years -there was no rain in Thera, and in these years all the trees in their -island were withered up excepting one: and when the Theraians -consulted the Oracle, the Pythian prophetess alleged this matter of -colonising Libya to be the cause. As then they had no remedy for their -evil, they sent messengers to Crete, to find out whether any of the -Cretans or of the sojourners in Crete had ever come to Libya. These as -they wandered round about the country came also the city of Itanos, -and there they met with a fisher for purple named Corobios, who said -that he had been carried away by winds and had come to Libya, and in -Libya to the island of Platea. This man they persuaded by payment of -money and took him to Thera, and from Thera there set sail men to -explore, at first not many in number; and Corobios having guided them -to this same island of Platea, they left Corobios there, leaving -behind with him provisions for a certain number of months, and sailed -themselves as quickly as possible to make report about the island to -the men of Thera. 152. Since however these stayed away longer than the -time appointed, Corobios found himself destitute; and after this a -ship of Samos, of which the master was Colaios, while sailing to Egypt -was carried out of its course and came to this island of Platea; and -the Samians hearing from Corobios the whole story left him provisions -for a year. They themselves then put out to sea from the island and -sailed on, endeavouring to reach Egypt but carried away continually by -the East Wind; and as the wind did not cease to blow, they passed -through the Pillars of Heracles and came to Tartessos, guided by -divine providence. Now this trading-place was at that time untouched -by any, so that when these returned back home they made profit from -their cargo greater than any other Hellenes of whom we have certain -knowledge, with the exception at least of Sostratos the son of -Laodamas the Eginetan, for with him it is not possible for any other -man to contend. And the Samians set apart six talents, the tenth part -of their gains, and had a bronze vessel made like an Argolic mixing- -bowl with round it heads of griffins projecting in a row; and this -they dedicated as an offering in the temple of Hera, setting as -supports under it three colossal statues of bronze seven cubits in -height, resting upon their knees. By reason first of this deed great -friendship was formed by those of Kyrene and Thera with the Samians. -153. The Theraians meanwhile, when they arrived at Thera after having -left Corobios in the island, reported that they had colonised an -island on the coast of Libya: and the men of Thera resolved to send -one of every two brothers selected by lot and men besides taken from -all the regions of the island, which are seven in number; and further -that Battos should be both their leader and their king. Thus then they -sent forth two fifty-oared galleys to Platea. - -154. This is the report of the Theraians; and for the remainder of the -account from this point onwards the Theraians are in agreement with -the men of Kyrene: from this point onwards, I say, since in what -concerns Battos the Kyrenians tell by no means the same tale as those -of Thera; for their account is this:--There is in Crete a city called -Oäxos[138] in which one Etearchos became king, who when he had a -daughter, whose mother was dead, named Phronime, took to wife another -woman notwithstanding. She having come in afterwards, thought fit to -be a stepmother to Phronime in deed as well as in name, giving her -evil treatment and devising everything possible to her hurt; and at -last she brings against her a charge of lewdness and persuades her -husband that the truth is so. He then being convinced by his wife, -devised an unholy deed against the daughter: for there was in Oäxos -one Themison, a merchant of Thera, whom Etearchos took to himself as a -guest-friend and caused him to swear that he would surely serve him in -whatsoever he should require: and when he had caused him to swear -this, he brought and delivered to him his daughter and bade him take -her away and cast her into the sea. Themison then was very greatly -vexed at the deceit practised in the matter of the oath, and he -dissolved his guest-friendship and did as follows, that is to say, he -received the girl and sailed away, and when he got out into the open -sea, to free himself from blame as regards the oath which Etearchos -had made him swear, he tied her on each side with ropes and let her -down into the sea, and then drew her up and came to Thera. 155. After -that, Polymnestos, a man of repute among the Theraians, received -Phronime from him and kept her as his concubine; and in course of time -there was born to him from her a son with an impediment in his voice -and lisping, to whom, as both Theraians and Kyrenians say, was given -the name Battos, but I think that some other name was then given,[139] -and he was named Battos instead of this after he came to Libya, taking -for himself this surname from the oracle which was given to him at -Delphi and from the rank which he had obtained; for the Libyans call a -king /battos/: and for this reason, I think, the Pythian prophetess in -her prophesying called him so, using the Libyan tongue, because she -knew that he would be a king in Libya. For when he had grown to be a -man, he came to Delphi to inquire about his voice; and when he asked, -the prophetess thus answered him: - - "For a voice thou camest, O Battos, but thee lord Phœbus Apollo - Sendeth as settler forth to the Libyan land sheep-abounding," - -just as if she should say using the Hellenic tongue, "For a voice thou -camest, O king." He thus made answer: "Lord, I came to thee to inquire -concerning my voice, but thou answerest me other things which are not -possible, bidding me go as a settler to Libya; but with what power, or -with what force of men should I go?" Thus saying he did not at all -persuade her to give him any other reply; and as she was prophesying -to him again the same things as before, Battos departed while she was -yet speaking,[140] and went away to Thera. 156. After this there came -evil fortune both to himself and to the other men of Thera;[141] and -the Theraians, not understanding that which befell them, sent to -Delphi to inquire about the evils which they were suffering: and the -Pythian prophetess gave them reply that if they joined with Battos in -founding Kyrene in Libya, they would fare the better. After this the -Theraians sent Battos with two fifty-oared galleys; and these sailed -to Libya, and then came away back to Thera, for they did not know what -else to do: and the Theraians pelted them with missiles when they -endeavoured to land, and would not allow them to put to shore, but -bade them sail back again. They accordingly being compelled sailed -away back, and they made a settlement in an island lying near the -coast of Libya, called, as was said before, Platea. This island is -said to be of the same size as the now existing city of Kyrene. - -157. In this they continued to dwell two years; but as they had no -prosperity, they left one of their number behind and all the rest -sailed away to Delphi, and having come to the Oracle they consulted -it, saying that they were dwelling in Libya and that, though they were -dwelling there, they fared none the better: and the Pythian prophetess -made answer to them thus: - - "Better than I if thou knowest the Libyan land sheep-abounding, - Not having been there than I who have been, at thy wisdom I wonder." - -Having heard this Battos and his companions sailed away back again; -for in fact the god would not let them off from the task of settlement -till they had come to Libya itself: and having arrived at the island -and taken up him whom they had left, they made a settlement in Libya -itself at a spot opposite the island, called Aziris, which is enclosed -by most fair woods on both sides and a river flows by it on one side. -158. In this spot they dwelt for six years; and in the seventh year -the Libyans persuaded them to leave it, making request and saying that -they would conduct them to a better region. So the Libyans led them -from that place making them start towards evening; and in order that -the Hellenes might not see the fairest of all the regions as they -passed through it, they led them past it by night, having calculated -the time of daylight: and this region is called Irasa. Then having -conducted them to the so-called spring of Apollo, they said, -"Hellenes, here is a fit place for you to dwell, for here the heaven -is pierced with holes." - -159. Now during the lifetime of the first settler Battos, who reigned -forty years, and of his son Arkesilaos, who reigned sixteen years, the -Kyrenians continued to dwell there with the same number as[142] when -they first set forth to the colony; but in the time of the third king, -called Battos the Prosperous, the Pythian prophetess gave an oracle -wherein she urged the Hellenes in general to sail and join with the -Kyrenians in colonising Libya. For the Kyrenians invited them, giving -promise of a division of land; and the oracle which she uttered was as -follows: - - "Who to the land much desirèd, to Libya, afterwards cometh, - After the land be divided,[143] I say he shall some day repent it." - -Then great numbers were gathered at Kyrene, and the Libyans who dwelt -round had much land cut off from their possessions; therefore they -with their king whose name was Adicran, as they were not only deprived -of their country but also were dealt with very insolently by the -Kyrenians, sent to Egypt and delivered themselves over to Apries king -of Egypt. He then having gathered a great army of Egyptians, sent it -against Kyrene; and the men of Kyrene marched out to the region of -Irasa and to the spring Theste,[144] and there both joined battle with -the Egyptians and defeated them in the battle: for since the Egyptians -had not before made trial of the Hellenes in fight and therefore -despised them, they were so slaughtered that but few of them returned -back to Egypt. In consequence of this and because they laid the blame -of it upon Apries, the Egyptians revolted from him. - -160. This Battos had a son called Arkesilaos, who first when he became -king made a quarrel with his own brothers, until they finally departed -to another region of Libya, and making the venture for themselves -founded that city which was then and is now called Barca; and at the -same time as they founded this, they induced the Libyans to revolt -from the Kyrenians. After this, Arkesilaos made an expedition against -those Libyans who had received them and who had also revolted from -Kyrene, and the Libyans fearing him departed and fled towards the -Eastern tribes of Libyans: and Arkesilaos followed after them as they -fled, until he arrived in his pursuit at Leucon in Libya, and there -the Libyans resolved to attack him. Accordingly they engaged battle -and defeated the Kyrenians so utterly that seven thousand hoplites of -the Kyrenians fell there. After this disaster Arkesilaos, being sick -and having swallowed a potion, was strangled by his brother -Haliarchos,[145] and Haliarchos was killed treacherously by the wife -of Arkesilaos, whose name was Eryxo. 161. Then Battos the son of -Arkesilaos succeeded to the kingdom, who was lame and not sound in his -feet: and the Kyrenians with a view to the misfortune which had -befallen them sent men to Delphi to ask what form of rule they should -adopt, in order to live in the best way possible; and the Pythian -prophetess bade them take to themselves a reformer of their State from -Mantineia of the Arcadians. The men of Kyrene accordingly made -request, and those of Mantineia gave them the man of most repute among -their citizens, whose name was Demonax. This man therefore having come -to Kyrene and having ascertained all things exactly,[146] in the first -place caused them to have three tribes, distributing them thus:--one -division he made of the Theraians and their dependants,[147] another -of the Peloponnesians and Cretans, and a third of all the -islanders.[148] Then secondly for the king Battos he set apart domains -of land and priesthoods, but all the other powers which the kings used -to possess before, he assigned as of public right to the people. - -162. During the reign of this Battos things continued to be thus, but -in the reign of his son Arkesilaos there arose much disturbance about -the offices of the State: for Arkesilaos son of Battos the Lame and of -Pheretime said that he would not suffer it to be according as the -Mantineian Demonax had arranged, but asked to have back the royal -rights of his forefathers. After this, stirring up strife he was -worsted and went as an exile to Samos, and his mother to Salamis in -Cyprus. Now at that time the ruler of Salamis was Euelthon, the same -who dedicated as an offering the censer at Delphi, a work well worth -seeing, which is placed in the treasury of the Corinthians. To him -having come, Pheretime asked him for an army to restore herself and -her son to Kyrene. Euelthon however was ready to give her anything -else rather than that; and she when she received that which he gave -her said that this too was a fair gift, but fairer still would be that -other gift of an army for which she was asking. As she kept saying -this to every thing which was given, at last Euelthon sent out to her -a present of a golden spindle and distaff, with wool also upon it: and -when Pheretime uttered again the same saying about this present, -Euelthon said that such things as this were given as gifts to women -and not an army. 163. Arkesilaos meanwhile, being in Samos, was -gathering every one together by a promise of dividing land; and while -a great host was being collected, Arkesilaos set out to Delphi to -inquire of the Oracle about returning from exile: and the Pythian -prophetess gave him this answer: "For four named Battos and four named -Arkesilaos, eight generations of men, Loxias grants to you to be kings -of Kyrene, but beyond this he counsels you not even to attempt it. -Thou however must keep quiet when thou hast come back to thy land; and -if thou findest the furnace full of jars, heat not the jars fiercely, -but let them go with a fair wind: if however thou heat the furnace -fiercely, enter not thou into the place flowed round by water; for if -thou dost thou shalt die, both thou and the bull which is fairer than -all the rest." 164. Thus the Pythian prophetess gave answer to -Arkesilaos; and he, having taken to him those in Samos, made his -return to Kyrene; and when he had got possession of the power, he did -not remember the saying of the Oracle but endeavoured to exact -penalties from those of the opposite faction for having driven him -out. Of these some escaped out of the country altogether, but some -Arkesilaos got into his power and sent them away to Cyprus to be put -to death. These were driven out of their course to Cnidos, and the men -of Cnidos rescued them and sent them away to Thera. Some others -however of the Kyrenians fled to a great tower belonging to Aglomachos -a private citizen, and Arkesilaos burnt them by piling up brushwood -round. Then after he had done the deed he perceived that the Oracle -meant this, in that the Pythian prophetess forbade him, if he found -the jars in the furnace, to heat them fiercely; and he voluntarily -kept away from the city of the Kyrenians, fearing the death which had -been prophesied by the Oracle and supposing that Kyrene was flowed -round by water.[149] Now he had to wife a kinswoman of his own, the -daughter of the king of Barca whose name was Alazeir: to him he came, -and men of Barca together with certain of the exiles from Kyrene, -perceiving him going about in the market-place, killed him, and also -besides him his father-in-law Alazeir. Arkesilaos accordingly, having -missed the meaning of the oracle, whether with his will or against his -will, fulfilled his own destiny. - -165. His mother Pheretime meanwhile, so long as Arkesilaos having -worked evil for himself dwelt at Barca, herself held the royal power -of her son at Kyrene, both exercising his other rights and also -sitting in council: but when she heard that her son had been slain in -Barca, she departed and fled to Egypt: for she had on her side -services done for Cambyses the son of Cyrus by Arkesilaos, since this -was the Arkesilaos who had given over Kyrene to Cambyses and had laid -a tribute upon himself. Pheretime then having come to Egypt sat down -as a suppliant of Aryandes, bidding him help her, and alleging as a -reason that it was on account of his inclination to the side of the -Medes that her son had been slain. 166. Now this Aryandes had been -appointed ruler of the province of Egypt by Cambyses; and after the -time of these events he lost his life because he would measure himself -with Dareios. For having heard and seen that Dareios desired to leave -behind him as a memorial of himself a thing which had not been made by -any other king, he imitated him, until at last he received his reward: -for whereas Dareios refined gold and made it as pure as possible, and -of this caused coins to be struck, Aryandes, being ruler of Egypt, did -the same thing with silver; and even now the purest silver is that -which is called Aryandic. Dareios then having learnt that he was doing -this put him to death, bringing against him another charge of -attempting rebellion. - -167. Now at the time of which I speak this Aryandes had compassion on -Pheretime and gave her all the troops that were in Egypt, both the -land and the sea forces, appointing Amasis a Maraphian to command the -land-army and Badres, of the race of the Pasargadai, to command the -fleet: but before he sent away the army, Aryandes despatched a herald -to Barca and asked who it was who had killed Arkesilaos; and the men -of Barca all took it upon themselves, for they said they suffered -formerly many great evils at his hands. Having heard this, Aryandes at -last sent away the army together with Pheretime. This charge then was -the pretext alleged; but in fact the army was being sent out (as I -believe) for the purpose of subduing Libya: for of the Libyans there -are many nations of nations of various kinds, and but few of them are -subject to the king, while the greater number paid no regard to -Dareios. - -***** - -168. Now the Libyans have their dwelling as follows:--Beginning from -Egypt, first of the Libyans are settled the Adyrmachidai, who practise -for the most part the same customs as the Egyptians, but wear clothing -similar to that of the other Libyans. Their women wear a bronze -ring[150] upon each leg, and they have long hair on their heads, and -when they catch their lice, each one bites her own in retaliation and -then throws them away. These are the only people of the Lybians who do -this; and they alone display to the king their maidens when they are -about to be married, and whosoever of them proves to be pleasing to -the king is deflowered by him. These Adyrmachidai extend along the -coast from Egypt as far as the port which is called Plynos. 169. Next -after these come the Giligamai,[151] occupying the country towards the -West as far as the island of Aphrodisias. In the space within this -limit lies off the coast the island of Platea, where the Kyrenians -made their settlement; and on the coast of the mainland there is Port -Menelaos, and Aziris, where the Kyrenians used to dwell. From this -point begins the /silphion/[152] and it extends along the coast from -the island of Platea as far as the entrance of the Syrtis. This nation -practises customs nearly resembling those of the rest. 170. Next to -the Giligamai on the West are the Asbystai:[153] these dwell -above[154] Kyrene, and the Asbystai do not reach down the sea, for the -region along the sea is occupied by Kyrenians. These most of all the -Libyans are drivers of four-horse chariots, and in the greater number -of their customs they endeavour to imitate the Kyrenians. 171. Next -after the Asbystai on the West come the Auchisai: these dwell above -Barca and reach down to the sea by Euesperides: and in the middle of -the country of the Auchisai dwell the Bacales,[155] a small tribe, who -reach down to the sea by the city of Taucheira in the territory of -Barca: these practise the same customs as those above Kyrene. 172. -Next after these Auschisai towards the West come the Nasamonians, a -numerous race, who in the summer leave their flocks behind by the sea -and go up to the region of Augila to gather the fruit of the date- -palms, which grow in great numbers and very large and are all fruit- -bearing: these hunt the wingless locusts, and they dry them in the sun -and then pound them up, and after that they sprinkle them upon milk -and drink them. Their custom is for each man to have many wives, and -they make their intercourse with them common in nearly the same manner -as the Massagetai,[156] that is they set up a staff in front of the -door and so have intercourse. When a Nasamonian man marries his first -wife, the custom is for the bride on the first night to go through the -whole number of the guests having intercourse with them, and each man -when he has lain with her gives a gift, whatsoever he has brought with -him from his house. The forms of oath and of divination which they use -are as follows:--they swear by the men among themselves who are -reported to have been the most righteous and brave, by these, I say, -laying hands upon their tombs; and they divine by visiting the -sepulchral mounds of their ancestors and lying down to sleep upon them -after having prayed; and whatsoever thing the man sees in his dream, -this he accepts. They practise also the exchange of pledges in the -following manner, that is to say, one gives the other to drink from -his hand, and drinks himself from the hand of the other; and if they -have no liquid, they take of the dust from the ground and lick it. - -173. Adjoining the Nasamonians is the country of the Psylloi. These -have perished utterly in the following manner:--The South Wind blowing -upon them dried up all their cisterns of water, and their land was -waterless, lying all within the Syrtis. They then having taken a -resolve by common consent, marched in arms against the South Wind (I -report that which is reported by the Libyans), and when they had -arrived at the sandy tract, the South Wind blew and buried them in the -sand. These then having utterly perished, the Nasamonians from that -time forward possess their land. 174. Above these towards the South -Wind in the region of wild beasts dwell the Garamantians,[157] who fly -from every man and avoid the company of all; and they neither possess -any weapon of war, nor know how to defend themselves against enemies. -175. These dwell above the Nasamonians; and next to the Nasamonians -along the sea coast towards the West come the Macai, who shave their -hair so as to leave tufts, letting the middle of their hair grow long, -but round this on all sides shaving it close to the skin; and for -fighting they carry shields made of ostrich skins. Through their land -the river Kinyps runs out into the sea, flowing from a hill called the -"Hill of the Charites." This Hill of the Charites is overgrown thickly -with wood, while the rest of Libya which has been spoken of before is -bare of trees; and the distance from the sea to this hill is two -hundred furlongs. 176. Next to these Macai are the Gindanes, whose -women wear each of them a number of anklets made of the skins of -animals, for the following reason, as it is said:--for every man who -has commerce with her she binds on an anklet, and the woman who has -most is esteemed the best, since she has been loved by the greatest -number of men. 177. In a peninsula which stands out into the sea from -the land of these Gindanes dwell the Lotophagoi, who live by eating -the fruit of the /lotos/ only. Now the fruit of the lotos is in size -like that of the mastich-tree, and in flavour[158] it resembles that -of the date-palm. Of this fruit the Lotophagoi even make for -themselves wine. 178. Next after the Lotophagoi along the sea-coast -are the Machlyans, who also make use of the lotos, but less than those -above mentioned. These extend to a great river named the river Triton, -and this runs out into a great lake called Tritonis, in which there is -an island named Phla. About this island they say there was an oracle -given to the Lacedemonians that they should make a settlement in it. -179. The following moreover is also told, namely that Jason, when the -Argo had been completed by him under Mount Pelion, put into it a -hecatomb and with it also[159] a tripod of bronze, and sailed round -Pelopponese, desiring to come to Delphi; and when in sailing he got -near Malea, a North Wind seized his ship and carried it off to Libya, -and before he caught sight of land he had come to be in the shoals of -the lake Tritonis. Then as he was at a loss how he should bring his -ship forth, the story goes that Triton appeared to him and bade Jason -give him the tripod, saying that he would show them the right course -and let them go away without hurt: and when Jason consented to it, -then Triton showed them the passage out between the shoals and set the -tripod in his own temple, after having first uttered a prophecy over -the tripod[160] and having declared to Jason and his company the whole -matter, namely that whensoever one of the descendants of those who -sailed with him in the Argo should carry away this tripod, then it was -determined by fate that a hundred cities of Hellenes should be -established about the lake Tritonis. Having heard this the native -Libyans concealed the tripod. - -180. Next to these Machlyans are the Auseans. These and the Machlyans -dwell round the lake Tritonis, and the river Triton is the boundary -between them: and while the Machlyans grow their hair long at the back -of the head, the Auseans do so in front. At a yearly festival of -Athene their maidens take their stand in two parties and fight against -one another with stones and staves, and they say that in doing so they -are fulfilling the rites handed down by their fathers for the divinity -who was sprung from that land, whom we call Athene: and those of the -maidens who die of the wounds received they call "false-maidens." But -before they let them begin the fight they do this:--all join together -and equip the maiden who is judged to be the fairest on each occasion, -with a Corinthian helmet and with full Hellenic armour, and then -causing her to go up into a chariot they conduct her round the lake. -Now I cannot tell with what they equipped the maidens in old time, -before the Hellenes were settled near them; but I suppose that they -used to be equipped with Egyptian armour, for it is from Egypt that -both the shield and the helmet have come to the Hellenes, as I affirm. -They say moreover that Athene is the daughter of Poseidon and of the -lake Tritonis, and that she had some cause of complaint against her -father and therefore gave herself to Zeus, and Zeus made her his own -daughter. Such is the story which these tell; and they have their -intercourse with women in common, not marrying but having intercourse -like cattle: and when the child of any woman has grown big, he is -brought before a meeting of the men held within three months of that -time,[161] and whomsoever of the men the child resembles, his son he -is accounted to be. - -181. Thus then have been mentioned those nomad Libyans who live along -the sea-coast: and above these inland is the region of Libya which has -wild beasts; and above the wild-beast region there stretches a raised -belt of sand, extending from Thebes of the Egyptians to the Pillars of -Heracles. In this belt at intervals of about ten days' journey there -are fragments of salt in great lumps forming hills, and at the top of -each hill there shoots up from the middle of the salt a spring of -water cold and sweet; and about the spring dwell men, at the furthest -limit towards the desert, and above the wild-beast region. First, at a -distance of ten days' journey from Thebes, are the Ammonians, whose -temple is derived from that of the Theban Zeus, for the image of Zeus -in Thebes also, as I have said before,[162] has the head of a ram. -These, as it chances, have also other water of a spring, which in the -early morning is warm; at the time when the market fills,[163] cooler; -when midday comes, it is quite cold, and then they water their -gardens; but as the day declines, it abates from its coldness, until -at last, when the sun sets, the water is warm; and it continues to -increase in heat still more until it reaches midnight, when it boils -and throws up bubbles; and when midnight passes, it becomes cooler -gradually till dawn of day. This spring is called the fountain of the -Sun. - -182. After the Ammonians, as you go on along the belt of sand, at an -interval again of ten days' journey there is a hill of salt like that -of the Ammonians, and a spring of water, with men dwelling about it; -and the name of this place is Augila. To this the Nasamonians come -year by year to gather the fruit of the date-palms. 183. From Augila -at a distance again of ten days' journey there is another hill of salt -and spring of water and a great number of fruit-bearing date-palms, as -there are also in the other places: and men dwell here who are called -the Garmantians, a very great nation, who carry earth to lay over the -salt and then sow crops. From this point is the shortest way to the -Lotophagoi, for from these it is a journey of thirty days to the -country of the Garmantians. Among them also are produced the cattle -which feed backwards; and they feed backwards for this reason, because -they have their horns bent down forwards, and therefore they walk -backwards as they feed; for forwards they cannot go, because the horns -run into the ground in front of them; but in nothing else do they -differ from other cattle except in this and in the thickness and -firmness to the touch[164] of their hide. These Garamantians of whom I -speak hunt the "Cave-dwelling"[165] Ethiopians with their four-horse -chariots, for the Cave-dwelling Ethiopians are the swiftest of foot of -all men about whom we hear report made: and the Cave-dwellers feed -upon serpents and lizards and such creeping things, and they use a -language which resembles no other, for in it they squeak just like -bats. - -184. From the Garmantians at a distance again of ten days' journey -there is another hill of salt and spring of water, and men dwell round -it called Atarantians, who alone of all men about whom we know are -nameless; for while all taken together have the name Atarantians, each -separate man of them has no name given to him. These utter curses -against the Sun when he is at his height,[166] and moreover revile him -with all manner of foul terms, because he oppresses them by his -burning heat, both themselves and their land. After this at a distance -of ten days' journey there is another hill of salt and spring of -water, and men dwell round it. Near this salt hill is a mountain named -Atlas, which is small in circuit and rounded on every side; and so -exceedingly lofty is it said to be, that it is not possible to see its -summits, for clouds never leave them either in the summer or in the -winter. This the natives say is the pillar of the heaven. After this -mountain these men got their name, for they are called Atlantians; and -it is said that they neither eat anything that has life nor have any -dreams. - -185. As far as these Atlantians I am able to mention in order the -names of those who are settled in the belt of sand; but for the parts -beyond these I can do so no more. However, the belt extends as far as -the Pillars of Heracles and also in the parts outside them: and there -is a mine of salt in it at a distance of ten days' journey from the -Atlantians, and men dwelling there; and these all have their houses -built of the lumps of salt, since these parts of Libya which we have -now reached[167] are without rain; for if it rained, the walls being -made of salt would not be able to last: and the salt is dug up there -both white and purple in colour.[168] Above the sand-belt, in the -parts which are in the direction of the South Wind and towards the -interior of Libya, the country is uninhabited, without water and -without wild beasts, rainless and treeless, and there is no trace of -moisture in it. - -186. I have said that from Egypt as far as the lake Tritonis Libyans -dwell who are nomads, eating flesh and drinking milk; and these do not -taste at all of the flesh of cows, for the same reason as the -Egyptians also abstain from it, nor do they keep swine. Moreover the -women of the Kyrenians too think it not right to eat cows' flesh, -because of the Egyptian Isis, and they even keep fasts and celebrate -festivals for her; and the women of Barca, in addition from cows' -flesh, do not taste of swine either. 187. Thus it is with these -matters: but in the region to the West of lake Tritonis the Libyans -cease to be nomads, and they do not practise the same customs, nor do -to their children anything like that which the nomads are wont to do; -for the nomad Libyans, whether all of them I cannot say for certain, -but many of them, do as follows:--when their children are four years -old, they burn with a greasy piece of sheep's wool the veins in the -crowns of their heads, and some of them burn the veins of the temples, -so that for all their lives to come the cold humour may not run down -from their heads and do them hurt: and for this reason it is (they -say) that they are so healthy; for the Libyans are in truth the most -healthy of all races concerning which we have knowledge, whether for -this reason or not I cannot say for certain, but the most healthy they -certainly are: and if, when they burn the children, a convulsion comes -on, they have found out a remedy for this; for they pour upon them the -water of a he-goat and so save them. I report that which is reported -by the Libyans themselves. 188. The following is the manner of -sacrifice which the nomads have:--they cut off a part of the animal's -ear as a first offering and throw it over the house,[169] and having -done this they twist its neck. They sacrifice only to the Sun and the -Moon; that is to say, to these all the Libyans sacrifice, but those -who dwell round the lake Tritonis sacrifice most of all to Athene, and -next to Triton and Poseidon. 189. It would appear also that the -Hellenes made the dress and the /aigis/ of the images of Athene after -the model of the Libyan women; for except that the dress of the Libyan -women is of leather, and the tassels which hang from their /aigis/ are -not formed of serpents but of leather thongs, in all other respects -Athene is dressed like them. Moreover the name too declares that the -dress of the figures of Pallas has come from Libya, for the Libyan -women wear over their other garments bare goat-skins (/aigeas/) with -tasselled fringes and coloured over with red madder, and from the name -of these goat-skins the Hellenes formed the name /aigis/. I think also -that in these regions first arose the practice of crying aloud during -the performance of sacred rites, for the Libyan women do this very -well.[170] The Hellenes learnt from the Libyans also the yoking -together of four horses. 190. The nomads bury those who die just in -the same manner as the Hellenes, except only the Nasamonians: these -bury bodies in a sitting posture, taking care at the moment when the -man expires to place him sitting and not to let him die lying down on -his back. They have dwellings composed of the stems of asphodel -entwined with rushes, and so made that they can be carried about. Such -are the customs followed by these tribes. - -191. On the West of the river Triton next after the Auseans come -Libyans who are tillers of the soil, and whose custom it is to possess -fixed habitations; and they are called Maxyans. They grow their hair -long on the right side of their heads and cut it short upon the left, -and smear their bodies over with red ochre. These say that they are of -the men who came from Troy. - -This country and the rest of Libya which is towards the West is both -much more frequented by wild beasts and much more thickly wooded than -the country of the nomads: for whereas the part of Libya which is -situated towards the East, where the nomads dwell, is low-lying and -sandy up to the river Triton, that which succeeds it towards the West, -the country of those who till the soil, is exceedingly mountainous and -thickly-wooded and full of wild beasts: for in the land of these are -found both the monstrous serpent and the lion and the elephant, and -bears and venomous snakes and horned asses, besides the dog-headed -men, and the headless men with their eyes set in their breasts (at -least so say the Libyans about them), and the wild men and wild women, -and a great multitude of other beasts which are not fabulous like -these.[171] 192. In the land of the nomads however there exist none of -these, but other animals as follows:--white-rump antelopes, gazelles, -buffaloes, asses, not the horned kind but others which go without -water (for in fact these never drink), oryes,[172] whose horns are -made into the sides of the Phenician lyre (this animal is in size -about equal to an ox), small foxes, hyenas, porcupines, wild rams, -wolves,[173] jackals, panthers, boryes, land-crocodiles about three -cubits in length and very much resembling lizards, ostriches, and -small snakes, each with one horn: these wild animals there are in this -country, as well as those which exist elsewhere, except the stag and -the wild-boar; but Libya has no stags nor wild boars at all. Also -there are in this country three kinds of mice, one is called the "two- -legged" mouse, another the /zegeris/ (a name which is Libyan and -signifies in the Hellenic tongue a "hill"), and a third the "prickly" -mouse.[174] There are also weasels produced in the /silphion/, which -are very like those of Tartessos. Such are the wild animals which the -land of the Libyans possesses, so far as we were able to discover by -inquiries extended as much as possible. - -193. Next to the Maxyan Libyans are the Zauekes,[175] whose women -drive their chariots for them to war. 194. Next to these are the -Gyzantes,[176] among whom honey is made in great quantity by bees, but -in much greater quantity still it is said to be made by men, who work -at it as a trade. However that may be, these all smear themselves over -with red ochre and eat monkeys, which are produced in very great -numbers upon their mountains. 195. Opposite these, as the -Carthaginians say, there lies an island called Kyrauis, two hundred -furlongs in length but narrow, to which one may walk over from the -mainland; and it is full of olives and vines. In it they say there is -a pool, from which the native girls with birds' feathers smeared over -with pitch bring up gold-dust out of the mud. Whether this is really -so I do not know, but I write that which is reported; and nothing is -impossible,[177] for even in Zakynthos I saw myself pitch brought up -out of a pool of water. There are there several pools, and the largest -of them measures seventy feet each way and is two fathoms in depth. -Into this they plunge a pole with a myrtle-branch bound to it, and -then with the branch of the myrtle they bring up pitch, which has the -smell of asphalt, but in other respects it is superior to the pitch of -Pieria. This they pour into a pit dug near the pool; and when they -have collected a large quantity, then they pour it into the jars from -the pit: and whatever thing falls into the pool goes under ground and -reappears in the sea, which is distant about four furlongs from the -pool. Thus then the report about the island lying near the coast of -Libya is also probably enough true. - -196. The Carthaginians say also this, namely that there is a place in -Libya and men dwelling there, outside the Pillars of Heracles, to whom -when they have come and have taken the merchandise forth from their -ships, they set it in order along the beach and embark again in their -ships, and after that they raise a smoke; and the natives of the -country seeing the smoke come to the sea, and then they lay down gold -as an equivalent for the merchandise and retire to a distance away -from the merchandise. The Carthaginians upon that disembark and -examine it, and if the gold is in their opinion sufficient for the -value of the merchandise, they take it up and go their way; but if -not, they embark again in their ships and sit there; and the others -approach and straightway add more gold to the former, until they -satisfy them: and they say that neither party wrongs the other; for -neither do the Carthaginians lay hands on the gold until it is made -equal to the value of their merchandise, nor do the others lay hands -on the merchandise until the Carthaginians have taken the gold. - -197. These are the Libyan tribes whom we are able to name; and of -these the greater number neither now pay any regard to the king of the -Medes nor did they then. Thus much also I have to say about this land, -namely that it is occupied by four races and no more, so far as we -know; and of these races two are natives of the soil and the other two -not so; for the Libyans and the Ethiopians are natives, the one race -dwelling in the Northern parts of Libya and the other in the Southern, -while the Phenicians and the Hellenes are strangers. - -198. I think moreover that (besides other things) in goodness of soil -Libya does not very greatly excel[178] as compared with Asia or -Europe, except only the region of Kinyps, for the same name is given -to the land as to the river. This region is equal to the best of lands -in bringing forth the fruit of Demeter,[179] nor does it at all -resemble the rest of Libya; for it has black soil and is watered by -springs, and neither has it fear of drought nor is it hurt by drinking -too abundantly of rain; for rain there is in this part of Libya. Of -the produce of the crops the same measures hold good here as for the -Babylonian land. And that is good land also which the Euesperites -occupy, for when it bears best it produces a hundred-fold, but the -land in the region of Kinyps produces sometimes as much as three- -hundred-fold. 199. Moreover the land of Kyrene, which is the highest -land of the part of Libya which is occupied by nomads, has within its -confines three seasons of harvest, at which we may marvel: for the -parts by the sea-coasts first have their fruits ripe for reaping and -for gathering the vintage; and when these have been gathered in, the -parts which lie above the sea-side places, those situated in the -middle, which they call the hills,[180] are ripe for the gathering in; -and as soon as this middle crop has been gathered in, that in the -highest part of the land comes to perfection and is ripe; so that by -the time the first crop has been eaten and drunk up, the last is just -coming in. Thus the harvest for the Kyrenians lasts eight months. Let -so much as has been said suffice for these things. - -***** - -200. Now when the Persian helpers of Pheretime,[181] having been sent -from Egypt by Aryandes, had arrived at Barca, they laid siege to the -city, proposing to the inhabitants that they should give up those who -were guilty of the murder of Arkesilaos: but as all their people had -taken a share in the guilt, they did not accept the proposals. Then -they besieged Barca for nine months, both digging underground passages -which led to the wall and making vigorous attacks upon it. Now the -passages dug were discovered by a worker of bronze with a shield -covered over with bronze, who had thought of a plan as follows:-- -carrying it round within the wall he applied it to the ground in the -city, and whereas the other places to which he applied it were -noiseless, at those places where digging was going on the bronze of -the shield gave a sound; and the men of Barca would make a countermine -there and slay the Persians who were digging mines. This then was -discovered as I have said, and the attacks were repulsed by the men of -Barca. 201. Then as they were suffering hardship for a long time and -many were falling on both sides, and especially on that of the -Persians, Amasis the commander of the land-army contrived as follows: ---perceiving that the Barcaians were not to be conquered by force but -might be conquered by guile, he dug by night a broad trench and over -it he laid timber of no great strength, and brought earth and laid it -above on the top of the timber, making it level with the rest of the -ground: then at daybreak he invited the men of Barca to a parley; and -they gladly consented, and at last they agreed to make a treaty: and -the treaty they made with one another was taken over the hidden -trench, namely that so long as this earth should continue to be as it -was, so long the oath should remain firm, and that the men of Barca -should promise to pay tribute of due amount to the king, and the -Persians should do no further violence to the men of Barca.[182] After -the oath the men of Barca trusting to these engagements both went -forth themselves from their city and let any who desired it of the -enemy pass within their walls, having opened all the gates; but the -Persians first broke down the concealed bridge and then began to run -inside the city wall. And the reason why they broke down the bridge -which they had made was that they might keep their goats, since they -had sworn to the men of Barca that the oath should remain firm -continually for so long time as the earth should remain as it then -was, but after that they had broken it down, the oath no longer -remained firm. 202. Now the most guilty of the Barcaians, when they -were delivered to her by the Persians, Pheretime impaled in a ring -round about the wall; and she cut off the breasts of their wives and -set the wall round with these also in order: but the rest of the men -of Barca she bade the Persians carry off as spoil, except so many of -them as were of the house of Battos and not sharers in the guilt of -the murder; and to these Pheretime gave the city in charge. - -203. So the Persians having made slaves of the rest of the Barcaians -departed to go back: and when they appeared at the gates of the city -of Kyrene, the Kyrenians let them go through their town in order to -avoid neglect of some oracle. Then as the army was going through, -Badres the commander of the fleet urged that they should capture the -city, but Amasis the commander of the land-army would not consent to -it; for he said that they had been sent against no other city of the -Hellenes except Barca. When however they had passed through and were -encamping on the hill of Zeus Lycaios, they repented of not having -taken possession of Kyrene; and they endeavoured again to pass into -it, but the men of Kyrene would not allow them. Then upon the -Persians, although no one fought against them, there fell a sudden -panic, and they ran away for about sixty furlongs and then encamped. -And when the camp had been placed here, there came to it a messenger -from Aryandes summoning them back; so the Persians asked the Kyrenians -to give them provisions for their march and obtained their request; -and having received these, they departed to go to Egypt. After this -the Libyans took them up,[183] and killed for the sake of their -clothes and equipment those of them who at any time were left or -straggled behind, until at last they came to Egypt. - -204. This army of the Persians reached Euesperides, and this was their -furthest point in Libya: and those of the Barcaians whom they had -reduced to slavery they removed again from Egypt and brought them to -the king, and king Dareios gave them a village in the land of Bactria -in which to make a settlement. To this village they gave the name of -Barca, and it still continued to be inhabited by them even down to my -own time, in the land of Bactria. - -205. Pheretime however did not bring her life happily to an end any -more than they: for as soon as she had returned from Libya to Egypt -after having avenged herself on the Barcaians, she died an evil death, -having become suddenly full of worms while yet alive: for, as it -seems, too severe punishments inflicted by men prove displeasing[184] -to the gods. Such and so great was the punishment inflicted by -Pheretime the wife of Battos on the men of Barca. ----------- - -NOTES TO BOOK IV - -[1] Some enterprises had been entrusted to others, e.g. the attack on - Samos; but this had not been the case with the capture of Babylon, - therefore some Editors have proposed corrections, e.g. {au tou} - (Schweighäuser), and {autika} (Stein). - -[2] See i. 106. - -[3] {tes ano 'Asies}: this means Eastern Asia as distinguished from - the coasts of Asia Minor; see i. 103 and 177. - -[4] {katapausantes}: the expression is awkward if meant to be - equivalent to {kai katepausan}, but it is hardly improved by the - alteration to {katapausontes}. Perhaps the clause is out of place. - -[5] {ponos}. - -[6] {peristixantes}: so the two best MSS.; others have {peristesantes} - or {peristexantes}. The word {peristixantes} would be from - {peristikho}, equivalent to {peristikhizo}, and is acknowledged in - this sense by Hesychius. - -[7] The connexion is not clear either at the beginning of the chapter - or here. This clause would seem to be a repetition of that at the - beginning of the chapter, and that which comes between should be - an explanation of the reason why the slaves are blinded. As it - stands, however, we can only refer it to the clause which follows, - {ou gar arotai eisi alla nomades}, and even so there is no real - solution of the difficulty, for it is not explained why nomads - should have blinded slaves. Perhaps the best resource is to - suppose that some part of the explanation, in connexion with the - manner of dealing with the milk, has been lost. - -[8] {te per}: a conjectural emendation for {e per}, "which is a very - great lake." - -[9] {epi touton arkhonton}: the word {arkhonton} is omitted in some - MSS. and by some Editors. - -[10] {sagarin}. - -[11] {tous basileious}: so Wesseling. The MSS. have {tous basileas}, - "the kings," which may perhaps be used here as equivalent to {tous - basileious}: some Editors, including Stein, adopt the conjecture - {tou basileos}, "from the youngest of them who, was king, those - who," etc. - -[12] {tou basileos}: some Editors read by conjecture {Skolotou - basileos}, "after their king Scolotos." - -[12a] {katazonnumenon}: or {kata tade zonnumenon}, "girded in this - manner." - -[13] {mekhanesasthai ten metera Skuthe}: the better MSS. read - {mekhanasthai} and {Skuthen}: the meaning seems doubtful, and some - Editors would omit the clause as an interpolation. - -[14] {pros pollous deomenon}: the better MSS. read {pro pollou - deomena}. The passage has been emended in various ways, e.g. {pros - pollous deoi menontas} (Buttmann), {pros pollous menontas} - (Bredow), {pro spodou deomenon} (Stein). - -[15] {poiesas}: some authorities have {eipas}. - -[16] Italy means for Herodotus only the Southern part of the - peninsula. - -[17] {diekosioisi}: so the best authorities; others have - {priekosioisi}. - -[18] {'Italioteon}, i.e. Hellenic settlers in Italy. - -[19] {to agalmati to 'Apollonos}: {agalma} is used for anything - dedicated to a god, most commonly the sacred image. - -[20] {katuperthe}: "above," i.e. beyond them towards the North. - Similarly when dealing with Libya the writer uses the same word of - those further from the coast towards the South; see ch. 174. - -[21] {en autoisi toisi epesi poieon}: "even in the verses which he - composed," in which he might be expected as a poet to go somewhat - beyond the literal truth. - -[22] Or, "Alizonians." - -[23] {'Olbiopolitas}. - -[24] See ch. 101, where the day's journey is reckoned at 200 stades - (23 English miles). - -[25] The meaning of {eremos} here is not waste and barren land, but - land without settled inhabitants. - -[26] i.e. "Man-eaters." - -[27] This is the reading of the MSS., but it is not consistent with - the distance given in ch. 101, nor with the actual facts: some - Editors therefore read "four" instead of "fourteen." - -[28] i.e. "Cliffs." - -[29] i.e. "Black-cloaks." - -[30] {'Argippaioi}: it is not certain that this is the form which - ought to be read here: Latin writers make the name "Arimphaei," - and in some MSS. it is given here as {'Orgempaioi}. - -[31] {agalmati}. - -[32] {ta genesia}. - -[33] Or, "violent." - -[34] Od. iv. 85. - -[35] {e phuonta phuein mogis}. - -[36] {prosthekas}, "additions." - -[37] i.e. of Apollo and Artemis. - -[37a] Omitting {legon}. - -[38] The word "Asia" is not contained in the MSS. and need not be - inserted in the text, but it is implied, if not expressed; see - chap. 41. - -[39] {aktai}. - -[40] {ou legousa ei me nomo}. - -[41] i.e. 100,000 fathoms, equivalent to 1000 stades; see ii. 6, note - 10. - -[42] {oude sumballein axie}. - -[43] ii. 158. - -[43a] {brota}: some MSS. have {probata} "cattle." - -[44] {omoia parekhomene}: the construction is confused, but the - meaning is that all but the Eastern parts are known to be - surrounded by sea. - -[45] {logion}: some MSS. have {logimon}, "of reputation." - -[46] Stein reads {eisi de} for {eisi de}, and punctuates so that the - meaning is, "it has become the greatest of all rivers in the - following manner:--besides other rivers which flow into it, those - which especially make it great are as follows." - -[47] {pente men oi}: this perhaps requires emendation, but the - corrections proposed are hardly satisfactory, e.g. {pente megaloi} - or {pente monoi}. - -[48] Or "Skios": called by Thucydides "Oskios" (ii. 96). - -[49] {eti}: most of the MSS. give {esti}, which is adopted by some - Editors. - -[50] "Sacred Ways." - -[51] {Gerreon}: in some MSS. {Gerrou}, "the region called Gerros." - -[52] {tesserakonta}: some Editors have altered this number, but - without authority or sufficient reason. - -[53] {di eremou}: see note 25 on ch. 18. The region here spoken of is - that between the Gerrians and the agricultural Scythians. - -[53a] {es touto elos}: i.e. the Dneiper-Liman. (The Medicean and - Florentine MSS. read {es to elos}, not {es to telos}, as hitherto - reported.) - -[54] {eon embolon tes khores}. - -[55] {Metros}: i.e. the Mother of the gods, Kybele, cp. ch. 76; some - less good authorities have {Demetros}. - -[56] {reei de}: most MSS. have {reei men gar}. - -[57] Or, "Apia." - -[58] Or, "Goitosyros." - -[59] The MSS. have also "Arippasa" and "Artimpasa." - -[60] The authorities have also "Thagimasa" and "Thamimasidas." - -[61] {ton arkheion}: some read by conjecture {en to arkheio}, "at the - seat of government," or "in the public place." - -[62] {eson t' epi stadious treis}. - -[63] {upo ton kheimonon}. - -[64] {akinakes}. - -[65] {agalma}: see note 19 on ch. 15. - -[66] {kata per baitas}. - -[67] Or, "and put them together in one bundle." - -[68] See i. 105. - -[69] {kuperou}: it is not clear what plant is meant. - -[70] i.e. for this purpose. The general use of bronze is attested by - ch. 81. - -[71] {ode anabibazontes, epean k.t.l}: the reference of {ode} is - directly to the clause {epean----trakhelou}, though in sense it - refers equally to the following, {katothen de k.t.l}. Some Editors - punctuate thus, {ode anabibazontes epean} and omit {de} after - {katothen}, making the reference of {ode} to the latter clause - alone. - -[72] {oruontai}, as in iii. 117, but here they howl for pleasure. - -[73] Like the Egyptians for example, cp. ii. 91. - -[74] {mete ge on allelon}: the MSS. have {me ti ge on allelon}. Most - Editors read {allon} for {allelon} and alter the other words in - various ways ({me toi ge on, me toigaron} etc.), taking {me} as in - {me oti} (/ne dicam aliorum/). The reading which I have adopted is - based on that of Stein, who reads {mete teon allon} and quotes - vii. 142, {oute ge alloisi 'Ellenon oudamoisi, umin de de kai dia - panton ekista}. With {allon} the meaning is, "rejecting those of - other nations and especially those of the Hellenes." For the use - of {me} after {pheugein} cp. ii. 91. - -[75] Or, according to some MSS., "as they proved in the case of - Anacharsis and afterwards of Skyles." - -[76] {gen pollen}. - -[77] {epitropou}. - -[78] {peplastai}: some authorities give {pepaistai}, "has been - invented as a jest." - -[79] {es kheiras agesthai}. - -[79a] {o theos}. - -[80] {diepresteuse}: this or {epresteuse} is the reading of most of - the MSS. The meaning is uncertain, since the word does not occur - elsewhere. Stein suggests that it may mean "scoffed (at the - Scythians)." Various conjectures have been tried, e.g. - {diedresteuse}, {diedrepeteuse}, etc. - -[81] {os Skuthas einai}: cp. ii. 8. Some (e.g. Dindorf and Bähr) - translate "considering that they are Scythians," i.e. for a nation - so famous and so widely extended. - -[82] i.e. about 5300 gallons. - -[83] {epi to iro}: the MSS. mostly have {epi iro}, and Stein adopts - the conjecture {epi rio}, "on a projecting point." The temple - would be that of {Zeus ourios} mentioned in ch. 87. (In the - Medicean MS. the omitted {i} is inserted above the line /before/ - the {r}, not directly over it, as represented by Stein, and the - accent is not omitted.) - -[84] {stadioi}, and so throughout. - -[85] i.e. 1,110,000. - -[86] i.e. 330,000. - -[86a] {stelas}, i.e. "square blocks"; so also in ch. 91. - -[87] i.e. 700,000. - -[87a] {os emoi dokeei sumballomeno}, "putting the evidence together". - -[88] {pasi deka}: probably a loose expression like {ta panta muria}, - iii. 74. - -[89] {psoren}, "mange." - -[90] Or (less probably) "Skyrmiadai." - -[91] {Salmoxin}: some inferior MSS. have {Zalmoxin}, or {Zamolxin}, - and the spelling in other writers varies between these forms. - -[92] {daimona}, sometimes used for deified men as distinguished from - gods, cp. ch. 103. - -[93] {dia penteteridos}. - -[94] {bathutera}. - -[95] {ou to asthenestato sophiste}. No depreciation seems to be - intended here. - -[96] {andreona}. - -[97] i.e. the Mediterranean: or the passage may mean simply, "Thrace - runs out further into the sea than Scythia." - -[98] {gounon}. - -[99] More literally, "I say this, so far as it is allowed to compare, - etc. Such is the form of the Tauric land." - -[100] {ede}. The Agathyrsians however have not been mentioned before - in this connection. - -[101] {stadia}. - -[102] {tes Skuthikes ta epikarsia}, i.e. the lines running from West - to East. - -[103] {epanakhthentes}: so the Medicean MS. and another: the rest have - {epanakhthentas}. Some Editors read by conjecture - {apeneikhthentas}, "cast away on their coast." - -[104] {neoisi}. - -[105] {trieteridas}. - -[106] Or, "were driven out." - -[107] {phtheirotrageousi}. - -[108] Or, "/Aiorpata/," and "/aior/" below. - -[109] i.e. the Royal Scythians: see ch. 20. - -[110] {epi touto}, the reading of the Aldine edition. The MSS. have - {epi touto}. Stein suggests {dia touto}. - -[111] {ou peisometha}: some MSS. read {ouk oisometha}. Editors have - emended by conjecture in various ways, e.g. {ou periopsometha}, - "we shall not allow it"; {oi epoisometha} or {oi epeisometha}, "we - shall go out to attack him"; {aposometha}, "we shall repel him." - -[112] {paras}, or {pasai}, belonging to {gunaikes}. - -[113] {khersou}, "dry." - -[114] Perhaps the same as the "Hyrgis" mentioned in ch. 57. Some - Editors read "Hyrgis" in this passage. - -[115] See ch. 119. - -[116] {klaiein lego}. - -[117] {touto esti e apo Skutheon resis}: this refers to the last - words, {klaiein lego}. Most Editors have doubts about the - genuineness of the sentence, regarding it a marginal gloss which - has crept into the text; but perhaps without sufficient reason. - -[118] Or, "with some slight effect on the course of the war." - -[119] See i. 216. - -[120] {eremothentes tou omilou}. - -[121] {iesan tes phones}. - -[122] {e mia kai Sauromatai}: some Editors read {e meta Sauromateon}. - The MSS. give {e mia Sauromatai} (some {Sauromateon}). Stein - inserts {kai}. - -[123] {khairontes eleutheroi}. - -[124] The list includes only those who voted in favour of the proposal - of Histiaios (i.e. Miltiades is not included in it): hence perhaps - Stein is right in suggesting some change in the text, e.g. {oi - diapherontes te ten psephon basileos kai eontes logou pleistou}. - The absence of the name of Coës is remarked by several - commentators, who forget that he had accompanied Dareios: see ch. - 97. - -[125] Or, "and even so they found the passage of the river with - difficulty." - -[126] {en Persesi}. - -[127] i.e. 80,000. - -[128] {gar}: some MSS. read {de}; so Stein and other Editors. - -[129] i.e. Castor and Polydeukes the sons of Tyndareus, who were among - the Argonauts. - -[130] {Phera} (genitive). - -[131] From {ois} "sheep" and {lukos} "wolf" ({oin en lukoisi}). - -[132] {phule}, the word being here apparently used loosely. - -[133] {'Erinuon}. - -[134] {meta touto upemeine touto touto}: some Editors mark a lacuna - after {upemeine}, or supply some words like {sunebe de}: "after - this the children survived, and the same thing happened also in - Thera, etc." - -[135] Or, "Grinos." - -[136] {Euphemides}: the MSS. have {Euthumides}: the correction is from - Pindar, Pyth. iv. 455. - -[137] {onax}, the usual form of address to Apollo; so in ch. 155. - -[138] Or, "Axos." - -[139] i.e. Aristoteles, Pind. Pyth. v. 87. - -[140] {metaxu apolipon}. - -[141] Or, "it happened both to himself and to the other men of Thera - according to their former evil fortune"; but this would presuppose - the truth of the story told in ch. 151, and {paligkotos} may mean - simply "adverse" or "hostile." - -[142] {eontes tosoutoi osoi k.t.l.} They could hardly have failed to - increase in number, but no new settlers had been added. - -[143] {usteron elthe gas anadaiomenes}, "too late for the division of - land." - -[144] Or, "Thestis." - -[145] The MSS. give also "Aliarchos" and "Learchos." - -[146] {mathon ekasta}. - -[147] {ton terioikon}: i.e. conquered Libyans. - -[148] {nesioteon panton}: i.e. the natives of the Cyclades, cp. vi. - 99. - -[149] {amphirruton ten Kurenen einai}: some Editors read by conjecture - {ten amphirruton Kurenen einai} (or {Kurenen ten amph, einai}), - "that Kyrene was the place flowed round by water." - -[150] {pselion}. - -[151] Or, "Giligammai." - -[152] i.e. the plant so called, figured on the coins of Kyrene and - Barca. - -[153] Or, "Asbytai." - -[154] i.e. further from the coast, so {katuperthe}, ch. 174 etc., cp. - ch. 16. - -[155] Or "Cabales." - -[156] See i. 216. - -[157] Distinct from the people of the same name mentioned in ch. 183: - those here mentioned are called "Gamphasantes" by Pliny. - -[158] {glukuteta}, "sweetness." - -[159] {allen te ekatomben kai de kai}. - -[160] {epithespisanta to tripodi}, which can hardly mean "prophesied - sitting upon the tripod." - -[161] Lit. "the men come together regularly to one place within three - months," which seems to mean that meetings are held every three - months, before one of which the child is brought. - -[162] See ii. 42. - -[163] i.e. in the middle of the morning. - -[164] {tripsin}: the "feel" to the touch: hence it might mean either - hardness or softness according to the context. - -[165] {troglodutas}: "Troglodytes." - -[166] {uperballonti}: "when his heat is greatest." - -[167] {ede}. - -[168] Or "red." - -[169] {domon}: Reiske reads {omon} by conjecture, "over his shoulder." - -[170] Or (according to some MSS.), "practise this much and do it - well." - -[171] {akatapseusta}. Several Editors have adopted the conjecture - {katapseusta}, "other fabulous beasts." - -[172] {orues}: perhaps for {oruges} from {orux}, a kind of antelope. - -[173] {diktues}: the meaning is uncertain. - -[174] {ekhinees}, "urchins." - -[175] Or "Zabykes." - -[176] Or "Zygantes." - -[177] {eie d' an pan}: cp. v. 9. Some translate, "and this might well - be so." - -[178] {oud' areten einai tis e Libue spoudaie}. - -[179] i.e. corn; cp. i. 193. - -[180] {bounous}. - -[181] See ch. 167. - -[182] {meden allo neokhmoun kata Barkaious}: cp. v. 19. - -[183] {paralabontes}. - -[184] {epiphthonoi}. - - - - - -End of Project Gutenberg Etext The History of Herodotus V1 by Herodotus - diff --git a/old/1hofh10.zip b/old/1hofh10.zip Binary files differdeleted file mode 100644 index 25cd90a..0000000 --- a/old/1hofh10.zip +++ /dev/null diff --git a/old/old-2025-05-23/2707-8.txt b/old/old-2025-05-23/2707-8.txt deleted file mode 100644 index cb9ee3a..0000000 --- a/old/old-2025-05-23/2707-8.txt +++ /dev/null @@ -1,15276 +0,0 @@ -The Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The History Of Herodotus - Volume 1(of 2) - -Author: Herodotus - -Translator: G. C. Macaulay - -Release Date: July, 2001 [Etext #2707] -Posting Dare: December 21, 2009 - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - - - - -Produced by John Bickers, Dagny, and David Widger - - - - - -THE HISTORY OF HERODOTUS - -By Herodotus - -Translated into English by G. C. Macaulay - - -IN TWO VOLUMES - -VOLUME I. - - -{e Herodotou diathesis en apasin epieikes, kai tois men agathois -sunedomene, tois de kakois sunalgousa}.—Dion. Halic. - -{monos 'Erodotos 'Omerikhotatos egeneto}.—Longinus. - - - -PREPARER'S NOTE - - This text was prepared from an edition dated 1890, published by - MacMillan and Co., London and New York. - - Greek text has been transliterated and marked with brackets, as in - the opening citation above. - - - - -PREFACE - -If a new translation of Herodotus does not justify itself, it will -hardly be justified in a preface; therefore the question whether it was -needed may be left here without discussion. The aim of the translator -has been above all things faithfulness—faithfulness to the manner of -expression and to the structure of sentences, as well as to the meaning -of the Author. At the same time it is conceived that the freedom and -variety of Herodotus is not always best reproduced by such severe -consistency of rendering as is perhaps desirable in the case of the Epic -writers before and the philosophical writers after his time: nor again -must his simplicity of thought and occasional quaintness be reproduced -in the form of archaisms of language; and that not only because the -affectation of an archaic style would necessarily be offensive to the -reader, but also because in language Herodotus is not archaic. His style -is the "best canon of the Ionic speech," marked, however, not so much -by primitive purity as by eclectic variety. At the same time it is -characterised largely by the poetic diction of the Epic and Tragic -writers; and while the translator is free to employ all the resources of -modern English, so far as he has them at his command, he must carefully -retain this poetical colouring and by all means avoid the courtier -phrase by which the style of Herodotus has too often been made "more -noble." 331 - -As regards the text from which this translation has been made, it is -based upon that of Stein's critical edition (Berlin, 1869-1871), that -is to say the estimate there made of the comparative value of the -authorities has been on the whole accepted as a just one, rather than -that which depreciates the value of the Medicean MS. and of the class to -which it belongs. On the other hand the conjectural emendations proposed -by Stein have very seldom been adopted, and his text has been departed -from in a large number of other instances also, which will for the most -part be found recorded in the notes. - -As it seemed that even after Stein's re-collation of the Medicean MS. -there were doubts felt by some scholars 332 as to the true reading in -some places of this MS., which is very generally acknowledged to be the -most important, I thought it right to examine it myself in all those -passages where questions about text arise which concern a translator, -that is in nearly five hundred places altogether; and the results, when -they are worth observing, are recorded in the notes. At the same time, -by the suggestion of Dr. Stein, I re-collated a large part of the third -book in the MS. which is commonly referred to as F (i.e. Florentinus), -called by Stein C, and I examined this MS. also in a certain number -of other places. It should be understood that wherever in the notes I -mention the reading of any particular MS. by name, I do so on my own -authority. - -The notes have been confined to a tolerably small compass. Their purpose -is, first, in cases where the text is doubtful, to indicate the -reading adopted by the translator and any other which may seem to have -reasonable probability, but without discussion of the authorities; -secondly, where the rendering is not quite literal (and in other cases -where it seemed desirable), to quote the words of the original or to -give a more literal version; thirdly, to add an alternative version -in cases where there seems to be a doubt as to the true meaning; and -lastly, to give occasionally a short explanation, or a reference from -one passage of the author to another. - -For the orthography of proper names reference may be made to the note -prefixed to the index. No consistent system has been adopted, and the -result will therefore be open to criticism in many details; but the aim -has been to avoid on the one hand the pedantry of seriously altering the -form of those names which are fairly established in the English language -of literature, as distinguished from that of scholarship, and on the -other hand the absurdity of looking to Latin rather than to Greek for -the orthography of the names which are not so established. There is no -intention to put forward any theory about pronunciation. - -The index of proper names will, it is hoped, be found more complete -and accurate than those hitherto published. The best with which I was -acquainted I found to have so many errors and omissions 333 that I was -compelled to do the work again from the beginning. In a collection -of more than ten thousand references there must in all probability be -mistakes, but I trust they will be found to be few. - -My acknowledgments of obligation are due first to Dr. Stein, both for -his critical work and also for his most excellent commentary, which I -have had always by me. After this I have made most use of the editions -of Krüger, Bähr, Abicht, and (in the first two books) Mr. Woods. As to -translations, I have had Rawlinson's before me while revising my own -work, and I have referred also occasionally to the translations of -Littlebury (perhaps the best English version as regards style, but full -of gross errors), Taylor, and Larcher. In the second book I have also -used the version of B. R. reprinted by Mr. Lang: of the first book of -this translation I have access only to a fragment written out some -years ago, when the British Museum was within my reach. Other particular -obligations are acknowledged in the notes. - -————— - - - -NOTES TO PREFACE - -331 [ See the remarks of P.-L. Courier (on Larcher's version) in the -preface to his specimens of a new translation of Herodotus (OEuvres -complètes de P.-L. Courier, Bruxelles, 1828).] - -332 [ Mr. Woods, for example, in his edition of the first book -(published in 1873) gives a list of readings for the first and second -books, in which he almost invariably prefers the authority of Gronovius -to that of Stein, where their reports differ. In so doing he is wrong -in all cases (I think) except one, namely i. 134 {to degomeno}. He is -wrong, for examine, in i. 189, where the MS. has {touto}, i. 196 {an -agesthai}, i. 199 {odon}, ii. 15 {te de}, ii. 95 {up auto}, ii. 103 {kai -prosotata}, ii. 124 {to addo} (without {dao}), ii. 181 {no}. Abicht also -has made several inaccurate statements, e.g. i. 185, where the MS. has -{es ton Euphreten}, and vii. 133 {Xerxes}.] - -333 [ For example in the index of proper names attached to Stein's -annotated edition (Berlin, 1882), to which I am under obligation, having -checked my own by it, I find that I have marked upwards of two hundred -mistakes or oversights: no doubt I have been saved by it from at least -as many.] - - - - - -THE HISTORY OF HERODOTUS - - -BOOK I. THE FIRST BOOK OF THE HISTORIES, CALLED CLIO - -This is the Showing forth of the Inquiry of Herodotus of Halicarnassos, -to the end that 1 neither the deeds of men may be forgotten by lapse -of time, nor the works 2 great and marvellous, which have been produced -some by Hellenes and some by Barbarians, may lose their renown; and -especially that the causes may be remembered for which these waged war -with one another. - -1. Those of the Persians who have knowledge of history declare that -the Phenicians first began the quarrel. These, they say, came from that -which is called the Erythraian Sea to this of ours; and having settled -in the land where they continue even now to dwell, set themselves -forthwith to make long voyages by sea. And conveying merchandise of -Egypt and of Assyria they arrived at other places and also at Argos; now -Argos was at that time in all points the first of the States within that -land which is now called Hellas;—the Phenicians arrived then at this -land of Argos, and began to dispose of their ship's cargo: and on the -fifth or sixth day after they had arrived, when their goods had been -almost all sold, there came down to the sea a great company of women, -and among them the daughter of the king; and her name, as the Hellenes -also agree, was Io the daughter of Inachos. These standing near to the -stern of the ship were buying of the wares such as pleased them most, -when of a sudden the Phenicians, passing the word from one to another, -made a rush upon them; and the greater part of the women escaped by -flight, but Io and certain others were carried off. So they put them on -board their ship, and forthwith departed, sailing away to Egypt. - -2. In this manner the Persians report that Io came to Egypt, not -agreeing therein with the Hellenes, 3 and this they say was the first -beginning of wrongs. Then after this, they say, certain Hellenes (but -the name of the people they are not able to report) put in to the city -of Tyre in Phenicia and carried off the king's daughter Europa;—these -would doubtless be Cretans;—and so they were quits for the former -injury. After this however the Hellenes, they say, were the authors of -the second wrong; for they sailed in to Aia of Colchis and to the river -Phasis with a ship of war, and from thence, after they had done the -other business for which they came, they carried off the king's daughter -Medea: and the king of Colchis sent a herald to the land of Hellas and -demanded satisfaction for the rape and to have his daughter back; but -they answered that, as the Barbarians had given them no satisfaction for -the rape of Io the Argive, so neither would they give satisfaction to -the Barbarians for this. - -3. In the next generation after this, they say, Alexander the son of -Priam, having heard of these things, desired to get a wife for himself -by violence 4 from Hellas, being fully assured that he would not be -compelled to give any satisfaction for this wrong, inasmuch as the -Hellenes gave none for theirs. So he carried off Helen, and the -Hellenes resolved to send messengers first and to demand her back with -satisfaction for the rape; and when they put forth this demand, the -others alleged to them the rape of Medea, saying that the Hellenes were -now desiring satisfaction to be given to them by others, though they -had given none themselves nor had surrendered the person when demand was -made. - -4. Up to this point, they say, nothing more happened than the carrying -away of women on both sides; but after this the Hellenes were very -greatly to blame; for they set the first example of war, making an -expedition into Asia before the Barbarians made any into Europe. Now -they say that in their judgment, though it is an act of wrong to -carry away women by force, it is a folly to set one's heart on taking -vengeance for their rape, and the wise course is to pay no regard when -they have been carried away; for it is evident that they would never be -carried away if they were not themselves willing to go. And the Persians -say that they, namely the people of Asia, when their women were carried -away by force, had made it a matter of no account, but the Hellenes on -account of a woman of Lacedemon gathered together a great armament, and -then came to Asia and destroyed the dominion of Priam; and that from -this time forward they had always considered the Hellenic race to be -their enemy: for Asia and the Barbarian races which dwell there the -Persians claim as belonging to them; but Europe and the Hellenic race -they consider to be parted off from them. - -5. The Persians for their part say that things happened thus; and they -conclude that the beginning of their quarrel with the Hellenes was on -account of the taking of Ilion: but as regards Io the Phenicians do not -agree with the Persians in telling the tale thus; for they deny that -they carried her off to Egypt by violent means, and they say on the -other hand that when they were in Argos she was intimate with the master -of their ship, and perceiving that she was with child, she was ashamed -to confess it to her parents, and therefore sailed away with the -Phenicians of her own will, for fear of being found out. These are the -tales told by the Persians and the Phenicians severally: and concerning -these things I am not going to say that they happened thus or thus, 401 -but when I have pointed to the man who first within my own knowledge -began to commit wrong against the Hellenes, I shall go forward further -with the story, giving an account of the cities of men, small as well -as great: for those which in old times were great have for the most part -become small, while those that were in my own time great used in former -times to be small: so then, since I know that human prosperity never -continues steadfast, I shall make mention of both indifferently. - -6. Croesus was Lydian by race, the son of Alyattes and ruler of the -nations which dwell on this side of the river Halys; which river, -flowing from the South between the Syrians 5 and the Paphlagonians, runs -out towards the North Wind into that Sea which is called the Euxine. -This Croesus, first of all the Barbarians of whom we have knowledge, -subdued certain of the Hellenes and forced them to pay tribute, while -others he gained over and made them his friends. Those whom he subdued -were the Ionians, the Aiolians, and the Dorians who dwell in Asia; and -those whom he made his friends were the Lacedemonians. But before the -reign of Croesus all the Hellenes were free; for the expedition of the -Kimmerians, which came upon Ionia before the time of Croesus, was not a -conquest of the cities but a plundering incursion only. 6 - -7. Now the supremacy which had belonged to the Heracleidai came to the -family of Croesus, called Mermnadai, in the following manner:—Candaules, -whom the Hellenes call Myrsilos, was ruler of Sardis and a descendant of -Alcaios, son of Heracles: for Agron, the son of Ninos, the son of Belos, -the son of Alcaios, was the first of the Heracleidai who became king of -Sardis, and Candaules the son of Myrsos was the last; but those who were -kings over this land before Agrond, were descendants of Lydos the son -of Atys, whence this whole nation was called Lydian, having been before -called Meonian. From these the Heracleidai, descended from Heracles and -the slave-girl of Iardanos, obtained the government, being charged -with it by reason of an oracle; and they reigned for two-and-twenty -generations of men, five hundred and five years, handing on the power -from father to son, till the time of Clandaules the son of Myrsos. - -8. This Candaules then of whom I speak had become passionately in love -with his own wife; and having become so, he deemed that his wife was -fairer by far than all other women; and thus deeming, to Gyges the son -of Daskylos (for he of all his spearmen was the most pleasing to him), -to this Gyges, I say, he used to impart as well the more weighty of his -affairs as also the beauty of his wife, praising it above measure: and -after no long time, since it was destined that evil should happen to -Candaules, he said to Gyges as follows: "Gyges, I think that thou dost -not believe me when I tell thee of the beauty of my wife, for it -happens that men's ears are less apt of belief than their eyes: contrive -therefore means by which thou mayest look upon her naked." But he cried -aloud and said: "Master, what word of unwisdom is this which thou dost -utter, bidding me look upon my mistress naked? When a woman puts off -her tunic she puts off her modesty also. Moreover of old time those fair -sayings have been found out by men, from which we ought to learn wisdom; -and of these one is this,—that each man should look on his own: but I -believe indeed that she is of all women the fairest and I entreat thee -not to ask of me that which it is not lawful for me to do." - -9. With such words as these he resisted, fearing lest some evil might -come to him from this; but the king answered him thus: "Be of good -courage, Gyges, and have no fear, either of me, that I am saying these -words to try thee, or of my wife, lest any harm may happen to thee from -her. For I will contrive it so from the first that she shall not even -perceive that she has been seen by thee. I will place thee in the room -where we sleep, behind the open door; 7 and after I have gone in, my -wife also will come to lie down. Now there is a seat near the entrance -of the room, and upon this she will lay her garments as she takes -them off one by one; and so thou wilt be able to gaze upon her at full -leisure. And when she goes from the chair to the bed and thou shalt be -behind her back, then let it be thy part to take care that she sees thee -not as thou goest through the door." - -10. He then, since he might not avoid it, gave consent: and Candaules, -when he considered that it was time to rest, led Gyges to the chamber; -and straightway after this the woman also appeared: and Gyges looked -upon her after she came in and as she laid down her garments; and when -she had her back turned towards him, as she went to the bed, then he -slipped away from his hiding-place and was going forth. And as he went -out, the woman caught sight of him, and perceiving that which had been -done by her husband she did not cry out, though struck with shame, 8 but -she made as though she had not perceived the matter, meaning to avenge -herself upon Candaules: for among the Lydians as also among most other -Barbarians it is a shame even for a man to be seen naked. - -11. At the time then she kept silence, as I say, and made no outward -sign; but as soon as day had dawned, and she made ready those of the -servants whom she perceived to be the most attached to herself, and -after that she sent to summon Gyges. He then, not supposing that -anything of that which had been done was known to her, came upon her -summons; for he had been accustomed before to go 9 whenever the queen -summoned him. And when Gyges was come, the woman said to him these -words: "There are now two ways open to thee, Gyges, and I give thee the -choice which of the two thou wilt prefer to take. Either thou must slay -Candaules and possess both me and the kingdom of Lydia, or thou must -thyself here on the spot be slain, so that thou mayest not in future, -by obeying Candaules in all things, see that which thou shouldest not. -Either he must die who formed this design, or thou who hast looked upon -me naked and done that which is not accounted lawful." For a time then -Gyges was amazed at these words, and afterwards he began to entreat her -that she would not bind him by necessity to make such a choice: then -however, as he could not prevail with her, but saw that necessity was in -truth set before him either to slay his master or to be himself slain by -others, he made the choice to live himself; and he inquired further as -follows: "Since thou dost compel me to take my master's life against -my own will, let me hear from thee also what is the manner in which we -shall lay hands upon him." And she answering said: "From that same place -shall the attempt be, where he displayed me naked; and we will lay hands -upon him as he sleeps." - -12. So after they had prepared the plot, when night came on, (for Gyges -was not let go nor was there any way of escape for him, but he must -either be slain himself or slay Candaules), he followed the woman to the -bedchamber; and she gave him a dagger and concealed him behind that very -same door. Then afterwards, while Candaules was sleeping, Gyges came -privily up to him 10 and slew him, and he obtained both his wife and his -kingdom: of him moreover Archilochos the Parian, who lived about that -time, made mention in a trimeter iambic verse. 11 - -13. He obtained the kingdom however and was strengthened in it by means -of the Oracle at Delphi; for when the Lydians were angry because of the -fate of Candaules, and had risen in arms, a treaty was made between the -followers of Gyges and the other Lydians to this effect, that if the -Oracle should give answer that he was to be king of the Lydians, he -should be king, and if not, he should give back the power to the sons of -Heracles. So the Oracle gave answer, and Gyges accordingly became -king: yet the Pythian prophetess said this also, that vengeance for -the Heracleidai should come upon the descendants of Gyges in the fifth -generation. Of this oracle the Lydians and their kings made no account -until it was in fact fulfilled. - -14. Thus the Mermnadai obtained the government having driven out from it -the Heracleidai: and Gyges when he became ruler sent votive offerings to -Delphi not a few, for of all the silver offerings at Delphi his are more -in number than those of any other man; and besides the silver he offered -a vast quantity of gold, and especially one offering which is more -worthy of mention than the rest, namely six golden mixing-bowls, which -are dedicated there as his gift: of these the weight is thirty talents, -and they stand in the treasury of the Corinthians, (though in truth this -treasury does not belong to the State of the Corinthians, but is that -of Kypselos the son of Aëtion). 12 This Gyges was the first of the -Barbarians within our knowledge who dedicated votive offerings at -Delphi, except only Midas the son of Gordias king of Phrygia, who -dedicated for an offering the royal throne on which he sat before all to -decide causes; and this throne, a sight worth seeing, stands in the -same place with the bowls of Gyges. This gold and silver which Gyges -dedicated is called Gygian by the people of Delphi, after the name of -him who offered it. - -Now Gyges also, 13 as soon as he became king, led an army against -Miletos and Smyrna, and he took the lower town of Colophon: 14 but no -other great deed did he do in his reign, which lasted eight-and-thirty -years, therefore we will pass him by with no more mention than has -already been made, - -15, and I will speak now of Ardys the son of Gyges, who became king -after Gyges. He took Priene and made an invasion against Miletos; and -while he was ruling over Sardis, the Kimmerians driven from their abodes -by the nomad Scythians came to Asia and took Sardis except the citadel. - -16. Now when Ardys had been king for nine-and-forty years, Sadyattes his -son succeeded to his kingdom, and reigned twelve years; and after him -Alyattes. This last made war against Kyaxares the descendant of Deïokes -and against the Medes, 15 and he drove the Kimmerians forth out of Asia, -and he took Smyrna which had been founded from Colophon, and made an -invasion against Clazomenai. From this he ed not as he desired, but -with great loss: during his reign however he performed other deeds very -worthy of mention as follows:— - -17. He made war with those of Miletos, having received this war as -an inheritance from his father: for he used to invade their land and -besiege Miletos in the following manner:—whenever there were ripe crops -upon the land, then he led an army into their confines, making his march -to the sound of pipes and harps and flutes both of male and female tone: -and when he came to the Milesian land, he neither pulled down the houses -that were in the fields, nor set fire to them nor tore off their doors, -but let them stand as they were; the trees however and the crops that -were upon the land he destroyed, and then departed by the way he came: -for the men of Miletos had command of the sea, so that it was of no use -for his army to blockade them: and he abstained from pulling down the -houses to the end that the Milesians might have places to dwell in while -they sowed and tilled the land, and by the means of their labour he -might have somewhat to destroy when he made his invasion. - -18. Thus he continued to war with them for eleven years; and in the -course of these years the Milesians suffered two great defeats, once -when they fought a battle in the district of Limenion in their own land, -and again in the plain of Maiander. Now for six of the eleven years -Sadyattes the son of Ardys was still ruler of the Lydians, the same who -was wont to invade the land of Miletos at the times mentioned; 16 for -this Sadyattes was he who first began the war: but for the five years -which followed these first six the war was carried on by Alyattes the -son of Sadyattes, who received it as an inheritance from his father (as -I have already said) and applied himself to it earnestly. And none of -the Ionians helped those of Miletos bear the burden of this war except -only the men of Chios. These came to their aid to pay back like with -like, for the Milesians had formerly assisted the Chians throughout -their war with the people of Erythrai. - -19. Then in the twelfth year of the war, when standing corn was being -burnt by the army of the Lydians, it happened as follows:—as soon as the -corn was kindled, it was driven by a violent wind and set fire to the -temple of Athene surnamed of Assessos; and the temple being set on fire -was burnt down to the ground. Of this no account was made then; but -afterwards when the army had ed to Sardis, Alyattes fell sick, and as -his sickness lasted long, he sent messengers to inquire of the Oracle at -Delphi, either being advised to do so by some one, or because he himself -thought it best to send and inquire of the god concerning his sickness. -But when these arrived at Delphi, the Pythian prophetess said that she -would give them no answer, until they should have built up again -the temple of Athene which they had burnt at Assessos in the land of -Miletos. - -20. Thus much I know by the report of the people of Delphi; but the -Milesians add to this that Periander the son of Kypselos, being a -special guest-friend of Thrasybulos the then despot of Miletos, heard -of the oracle which had been given to Alyattes, and sending a messenger -told Thrasybulos, in order that he might have knowledge of it beforehand -and take such counsel as the case required. This is the story told by -the Milesians. - -21. And Alyattes, when this answer was reported to him, sent a herald -forthwith to Miletos, desiring to make a truce with Thrasybulos and the -Milesians for so long a time as he should be building the temple. He -then was being sent as envoy to Miletos; and Thrasybulos in the meantime -being informed beforehand of the whole matter and knowing what Alyattes -was meaning to do, contrived this device:—he gathered together in the -market-place all the store of provisions which was found in the -city, both his own and that which belonged to private persons; and he -proclaimed to the Milesians that on a signal given by him they should -all begin to drink and make merry with one another. - -22. This Thrasybulos did and thus proclaimed to the end that the herald -from Sardis, seeing a vast quantity of provisions carelessly piled up, -and the people feasting, might report this to Alyattes: and so on fact -it happened; for when the herald ed to Sardis after seeing this and -delivering to Thrasybulos the charge which was given to him by the king -of Lydia, the peace which was made, came about, as I am informed, merely -because of this. For Alyattes, who thought that there was a great famine -in Miletos and that the people had been worn down to the extreme of -misery, heard from the herald, when he ed from Miletos, the opposite -to that which he himself supposed. And after this the peace was made -between them on condition of being guest-friends and allies to one -another, and Alyattes built two temples to Athene at Assessos in place -of one, and himself recovered from his sickness. With regard then to -the war waged by Alyattes with the Milesians and Thrasybulos things went -thus. - -23. As for Periander, the man who gave information about the oracle to -Thrasybulos, he was the son of Kypselos, and despot of Corinth. In his -life, say the Corinthians, (and with them agree the Lesbians), there -happened to him a very great marvel, namely that Arion of Methymna was -carried ashore at Tainaron upon a dolphin's back. This man was a harper -second to none of those who then lived, and the first, so far as we -know, who composed a dithyramb, naming it so and teaching it to a chorus -17 at Corinth. - -24. This Arion, they say, who for the most part of his time stayed with -Periander, conceived a desire to sail to Italy 18 and Sicily; and -after he had there acquired large sums of money, he wished to again to -Corinth. He set forth therefore from Taras, 19 and as he had faith -in Corinthians more than in other men, he hired a ship with a crew of -Corinthians. These, the story says, when out in open sea, formed a -plot to cast Arion overboard and so possess his wealth; and he having -obtained knowledge of this made entreaties to them, offering them his -wealth and asking them to grant him his life. With this however he -did not prevail upon them, but the men who were conveying him bade him -either slay himself there, that he might receive burial on the land, -or leap straightway into the sea. So Arion being driven to a strait -entreated them that, since they were so minded, they would allow him to -take his stand in full minstrel's garb upon the deck 20 of the ship and -sing; and he promised to put himself to death after he had sung. They -then, well pleased to think that they should hear the best of all -minstrels upon earth, drew back from the stern towards the middle of -the ship; and he put on the full minstrel's garb and took his lyre, and -standing on the deck performed the Orthian measure. Then as the measure -ended, he threw himself into the sea just as he was, in his full -minstrel's garb; and they went on sailing away to Corinth, but him, -they say, a dolphin supported on its back and brought him to shore at -Tainaron: and when he had come to land he proceeded to Corinth with his -minstrel's garb. Thither having arrived he related all that had been -done; and Periander doubting of his story kept Arion in guard and -would let him go nowhere, while he kept careful watch for those who had -conveyed him. When these came, he called them and inquired of them if -they had any report to make of Arion; and when they said that he was -safe in Italy and that they had left him at Taras faring well, Arion -suddenly appeared before them in the same guise as when he made his leap -from the ship; and they being struck with amazement were no longer -able to deny when they were questioned. This is the tale told by the -Corinthians and Lesbians alike, and there is at Tainaron a votive -offering of Arion of no great size, 21 namely a bronze figure of a man -upon a dolphin's back. - -25. Alyattes the Lydian, when he had thus waged war against the -Milesians, afterwards died, having reigned seven-and-fifty years. This -king, when he recovered from his sickness, dedicated a votive offering -at Delphi (being the second of his house who had so done), namely a -great mixing-bowl of silver with a stand for it of iron welded together, -which last is a sight worth seeing above all the offerings at Delphi and -the work of Glaucos the Chian, who of all men first found out the art of -welding iron. - -26. After Alyattes was dead Croesus the son of Alyattes received the -kingdom in succession, being five-and-thirty years of age. He (as I -said) fought against the Hellenes and of them he attacked the Ephesians -first. The Ephesians then, being besieged by him, dedicated their city -to Artemis and tied a rope from the temple to the wall of the city: now -the distance between the ancient city, which was then being besieged, -and the temple is seven furlongs. 22 These, I say, where the first upon -whom Croesus laid hands, but afterwards he did the same to the other -Ionian and Aiolian cities one by one, alleging against them various -causes of complaint, and making serious charges against those in whose -cases he could find serious grounds, while against others of them he -charged merely trifling offences. - -27. Then when the Hellenes in Asia had been conquered and forced to pay -tribute, he designed next to build for himself ships and to lay hands -upon those who dwelt in the islands; and when all was prepared for -his building of ships, they say that Bias of Priene (or, according to -another account, Pittacos of Mytilene) came to Sardis, and being asked -by Croesus whether there was any new thing doing in Hellas, brought to -an end his building of ships by this saying: "O king," said he, "the men -of the islands are hiring a troop of ten thousand horse, and with this -they mean to march to Sardis and fight against thee." And Croesus, -supposing that what he reported was true, said: "May the gods put -it into the minds of the dwellers of the islands to come with horses -against the sons of the Lydians!" And he answered and said: "O king, I -perceive that thou dost earnestly desire to catch the men of the islands -on the mainland riding upon horses; and it is not unreasonable that thou -shouldest wish for this: what else however thinkest thou the men of the -islands desire and have been praying for ever since the time they heard -that thou wert about to build ships against them, than that they might -catch the Lydians upon the sea, so as to take vengeance upon thee for -the Hellenes who dwell upon the mainland, whom thou dost hold enslaved?" -Croesus, they say, was greatly pleased with this conclusion, 23 and -obeying his suggestion, for he judged him to speak suitably, he stopped -his building of ships; and upon that he formed a friendship with the -Ionians dwelling in the islands. - -28. As time went on, when nearly all those dwelling on this side the -river Halys had been subdued, (for except the Kilikians and Lykians -Croesus subdued and kept under his rule all the nations, that is to say -Lydians, Phrygians, Mysians, Mariandynoi, Chalybians, Paphlagonians, -Thracians both Thynian and Bithynian, Carians, Ionians, Dorians, -Aiolians, and Pamphylians), 24 - -29, when these, I say, had been subdued, and while he was still adding -to his Lydian dominions, there came to Sardis, then at the height of -its wealth, all the wise men 25 of the Hellas who chanced to be alive at -that time, brought thither severally by various occasions; and of them -one was Solon the Athenian, who after he had made laws for the Athenians -at their bidding, left his native country for ten years and sailed away -saying that he desired to visit various lands, in order that he might -not be compelled to repeal any of the laws which he had proposed. 26 For -of themselves the Athenians were not competent to do this, having bound -themselves by solemn oaths to submit for ten years to the laws which -Solon should propose for them. - -30. So Solon, having left his native country for this reason and for -the sake of seeing various lands, came to Amasis in Egypt, and also to -Croesus at Sardis. Having there arrived he was entertained as a guest -by Croesus in the king's palace; and afterwards, on the third or fourth -day, at the bidding of Croesus his servants led Solon round to see his -treasuries; and they showed him all things, how great and magnificent -they were: and after he had looked upon them all and examined them as he -had occasion, Croesus asked him as follows: "Athenian guest, much report -of thee has come to us, both in regard to thy wisdom and thy wanderings, -how that in thy search for wisdom thou hast traversed many lands to see -them; now therefore a desire has come upon me to ask thee whether thou -hast seen any whom thou deemest to be of all men the most happy." 27 -This he asked supposing that he himself was the happiest of men; but -Solon, using no flattery but the truth only, said: "Yes, O king, Tellos -the Athenian." And Croesus, marvelling at that which he said, asked -him earnestly: "In what respect dost thou judge Tellos to be the most -happy?" And he said: "Tellos, in the first place, living while his -native State was prosperous, had sons fair and good and saw from all of -them children begotten and living to grow up; and secondly he had what -with us is accounted wealth, and after his life a most glorious end: -for when a battle was fought by the Athenians at Eleusis against the -neighbouring people, he brought up supports and routed the foe and there -died by a most fair death; and the Athenians buried him publicly where -he fell, and honoured him greatly." - -31. So when Solon had moved Croesus to inquire further by the story of -Tellos, recounting how many points of happiness he had, the king -asked again whom he had seen proper to be placed next after this man, -supposing that he himself would certainly obtain at least the second -place; but he replied: "Cleobis and Biton: for these, who were of Argos -by race, possessed a sufficiency of wealth and, in addition to this, -strength of body such as I shall tell. Both equally had won prizes in -the games, and moreover the following tale is told of them:—There was a -feast of Hera among the Argives and it was by all means necessary that -their mother should be borne in a car to the temple. But since their -oxen were not brought up in time from the field, the young men, barred -from all else by lack of time, submitted themselves to the yoke and drew -the wain, their mother being borne by them upon it; and so they brought -it on for five-and-forty furlongs, 28 and came to the temple. Then after -they had done this and had been seen by the assembled crowd, there came -to their life a most excellent ending; and in this the deity declared -that it was better for man to die than to continue to live. For the -Argive men were standing round and extolling the strength 29 of the -young men, while the Argive women were extolling the mother to whose -lot it had fallen to have such sons; and the mother being exceedingly -rejoiced both by the deed itself and by the report made of it, took her -stand in front of the image of the goddess and prayed that she would -give to Cleobis and Biton her sons, who had honoured her 30 greatly, -that gift which is best for man to receive: and after this prayer, when -they had sacrificed and feasted, the young men lay down to sleep within -the temple itself, and never rose again, but were held bound in this -last end. 31 And the Argives made statues in the likeness of them and -dedicated them as offerings at Delphi, thinking that they had proved -themselves most excellent." - -32. Thus Solon assigned the second place in respect of happiness to -these: and Croesus was moved to anger and said: "Athenian guest, hast -thou then so cast aside our prosperous state as worth nothing, that thou -dost prefer to us even men of private station?" And he said: "Croesus, -thou art inquiring about human fortunes of one who well knows that -the Deity is altogether envious and apt to disturb our lot. For in the -course of long time a man may see many things which he would not desire -to see, and suffer also many things which he would not desire to suffer. -The limit of life for a man I lay down at seventy years: and these -seventy years give twenty-five thousand and two hundred days, not -reckoning for any intercalated month. Then if every other one of these -years shall be made longer by one month, that the seasons may be caused -to come round at the due time of the year, the intercalated months will -be in number five-and-thirty besides the seventy years; and of these -months the days will be one thousand and fifty. Of all these days, being -in number twenty-six thousand two hundred and fifty, which go to the -seventy years, one day produces nothing at all which resembles what -another brings with it. Thus then, O Croesus, man is altogether a -creature of accident. As for thee, I perceive that thou art both great -in wealth and king of many men, but that of which thou didst ask me I -cannot call thee yet, until I learn that thou hast brought thy life to -a fair ending: for the very rich man is not at all to be accounted more -happy than he who has but his subsistence from day to day, unless also -the fortune go with him of ending his life well in possession of all -things fair. For many very wealthy men are not happy, 32 while many who -have but a moderate living are fortunate; 33 and in truth the very rich -man who is not happy has two advantages only as compared with the poor -man who is fortunate, whereas this latter has many as compared with the -rich man who is not happy. The rich man is able better to fulfil his -desire, and also to endure a great calamity if it fall upon him; whereas -the other has advantage over him in these things which follow:—he is not -indeed able equally with the rich man to endure a calamity or to fulfil -his desire, but these his good fortune keeps away from him, while he is -sound of limb, 34 free from disease, untouched by suffering, the father -of fair children and himself of comely form; and if in addition to this -he shall end his life well, he is worthy to be called that which thou -seekest, namely a happy man; but before he comes to his end it is well -to hold back and not to call him yet happy but only fortunate. Now to -possess all these things together is impossible for one who is mere man, -just as no single land suffices to supply all things for itself, but one -thing it has and another it lacks, and the land that has the greatest -number of things is the best: so also in the case of a man, no single -person is complete in himself, for one thing he has and another he -lacks; but whosoever of men continues to the end in possession of the -greatest number of these things and then has a gracious ending of his -life, he is by me accounted worthy, O king, to receive this name. But -we must of every thing examine the end and how it will turn out at the -last, for to many God shows but a glimpse of happiness and then plucks -them up by the roots and overturns them." - -33. Thus saying he refused to gratify Croesus, who sent him away -from his presence holding him in no esteem, and thinking him utterly -senseless in that he passed over present good things and bade men look -to the end of every matter. - -34. After Solon had departed, a great retribution from God came upon -Croesus, probably because he judged himself to be the happiest of all -men. First there came and stood by him a dream, which showed to him the -truth of the evils that were about to come to pass in respect of his -son. Now Croesus had two sons, of whom one was deficient, seeing that he -was deaf and dumb, while the other far surpassed his companions of the -same age in all things: and the name of this last was Atys. As regards -this Atys then, the dream signified to Croesus that he should lose him -by the blow of an iron spear-point: 35 and when he rose up from sleep -and considered the matter with himself, he was struck with fear on -account of the dream; and first he took for his son a wife; and whereas -his son had been wont to lead the armies of the Lydians, he now no -longer sent him forth anywhere on any such business; and the javelins -and lances and all such things which men use for fighting he conveyed -out of the men's apartments and piled them up in the inner bed-chambers, -for fear lest something hanging up might fall down upon his son. - -35. Then while he was engaged about the marriage of his son, there came -to Sardis a man under a misfortune and with hands not clean, a Phrygian -by birth and of the royal house. This man came to the house of Croesus, -and according to the customs which prevail in that land made request -that he might have cleansing; and Croesus gave him cleansing: now the -manner of cleansing among the Lydians is the same almost as that which -the Hellenes use. So when Croesus had done that which was customary, he -asked of him whence he came and who he was, saying as follows: "Man, who -art thou, and from what region of Phrygia didst thou come to sit upon -my hearth? And whom of men or women didst thou slay?" And he replied: -"O king, I am the son of Gordias, the son of Midas, and I am called -Adrastos; and I slew my own brother against my will, and therefore am I -here, having been driven forth by my father and deprived of all that I -had." And Croesus answered thus: "Thou art, as it chances, the offshoot -of men who are our friends and thou hast come to friends, among whom -thou shalt want of nothing so long as thou shalt remain in our land: and -thou wilt find it most for thy profit to bear this misfortune as lightly -as may be." So he had his abode with Croesus. 36 - -36. During this time there was produced in the Mysian Olympos a boar of -monstrous size. This, coming down from the mountain aforesaid, ravaged -the fields of the Mysians, and although the Mysians went out against it -often, yet they could do it no hurt, but rather received hurt themselves -from it; so at length messengers came from the Mysians to Croesus and -said: "O king, there has appeared in our land a boar of monstrous size, -which lays waste our fields; and we, desiring eagerly to take it, are -not able: now therefore we ask of thee to send with us thy son and also -a chosen band of young men with dogs, that we may destroy it out of our -land." Thus they made request, and Croesus calling to mind the words of -the dream spoke to them as follows: "As touching my son, make no further -mention of him in this matter; for I will not send him with you, seeing -that he is newly married and is concerned now with the affairs of his -marriage: but I will send with you chosen men of the Lydians and the -whole number of my hunting dogs, and I will give command to those who -go, to be as zealous as may be in helping you to destroy the wild beast -out of your land." - -37. Thus he made reply, and while the Mysians were being contented with -this answer, there came in also the son of Croesus, having heard of the -request made by the Mysians: and when Croesus said that he would not -send his son with them, the young man spoke as follows: "My father, in -times past the fairest and most noble part was allotted to us, to go out -continually to wars and to the chase and so have good repute; but -now thou hast debarred me from both of these, although thou hast not -observed in me any cowardly or faint-hearted spirit. And now with what -face must I appear when I go to and from the market-place of the city? -What kind of a man shall I be esteemed by the citizens, and what kind of -a man shall I be esteemed by my newly-married wife? With what kind of a -husband will she think that she is mated? Therefore either let me go to -the hunt, or persuade me by reason that these things are better for me -done as now they are." - -38. And Croesus made answer thus: "My son, not because I have observed -in thee any spirit of cowardice or any other ungracious thing, do I act -thus; but a vision of a dream came and stood by me in my sleep and told -me that thou shouldest be short-lived, and that thou shouldest perish -by a spear-point of iron. With thought of this vision therefore I both -urged on this marriage for thee, and I refuse now to send thee upon the -matter which is being taken in hand, having a care of thee that I may -steal thee from thy fate at least for the period of my own life, if by -any means possible for me to do so. For thou art, as it chances, my only -son: the other I do not reckon as one, seeing that he is deficient in -hearing." - -39. The young man made answer thus: "It may well be forgiven in thee, O -my father, that thou shouldest have a care of me after having seen such -a vision; but that which thou dost not understand, and in which the -meaning of the dream has escaped thee, it is right that I should expound -to thee. Thou sayest the dream declared that I should end my life by -means of a spear-point of iron: but what hands has a boar, or what -spear-point of iron, of which thou art afraid? If the dream had told -thee that I should end my life by a tusk, or any other thing which -resembles that, it would be right for thee doubtless to do as thou art -doing; but it said 'by a spear-point.' Since therefore our fight will -not be with men, let me now go." - -40. Croesus made answer: "My son, thou dost partly prevail with me by -declaring thy judgment about the dream; therefore, having been prevailed -upon by thee, I change my resolution and allow thee to go to the chase." - -41. Having thus said Croesus went to summon Adrastos the Phrygian; and -when he came, he addressed him thus: "Adrastos, when thou wast struck -with a grievous misfortune (with which I reproach thee not), I cleansed -thee, and I have received thee into my house supplying all thy costs. -Now therefore, since having first received kindness from me thou art -bound to requite me with kindness, I ask of thee to be the protector of -my son who goes forth to the chase, lest any evil robbers come upon -you by the way to do you harm; and besides this thou too oughtest to go -where thou mayest become famous by thy deeds, for it belongs to thee -as an inheritance from thy fathers so to do, and moreover thou hast -strength for it." - -42. Adrastos made answer: "O king, but for this I should not have been -going to any such contest of valour; for first it is not fitting that -one who is suffering such a great misfortune as mine should seek the -company of his fellows who are in prosperity, and secondly I have no -desire for it; and for many reasons I should have kept myself away. But -now, since thou art urgent with me, and I ought to gratify thee (for I -am bound to requite thee with kindness), I am ready to do this: expect -therefore that thy son, whom thou commandest me to protect, will home to -thee unhurt, so far as his protector may avail to keep him safe." - -43. When he had made answer to Croesus in words like these, they -afterwards set forth provided with chosen young men and with dogs. -And when they were come to Mount Olympos, they tracked the animal; -and having found it and taken their stand round in a circle, they -were hurling against it their spears. Then the guest, he who had been -cleansed of manslaughter, whose name was Adrastos, hurling a spear at it -missed the boar and struck the son of Croesus. So he being struck by the -spear-point fulfilled the saying of the dream. And one ran to report -to Croesus that which had come to pass, and having come to Sardis he -signified to him of the combat and of the fate of his son. And Croesus -was very greatly disturbed by the death of his son, and was much the -more moved to complaining by this, namely that his son was slain by the -man whom he had himself cleansed of manslaughter. And being grievously -troubled by the misfortune he called upon Zeus the Cleanser, protesting -to him that which he had suffered from his guest, and he called moreover -upon the Protector of Suppliants 37 and the Guardian of Friendship, -38 naming still the same god, and calling upon him as the Protector of -Suppliants because when he received the guest into his house he had -been fostering ignorantly the slayer of his son, and as the Guardian of -Friendship because having sent him as a protector he had found him the -worst of foes. - -45. After this the Lydians came bearing the corpse, and behind it -followed the slayer: and he taking his stand before the corpse delivered -himself up to Croesus, holding forth his hands and bidding the king slay -him over the corpse, speaking of his former misfortune and saying that -in addition to this he had now been the destroyer of the man who had -cleansed him of it; and that life for him was no more worth living. But -Croesus hearing this pitied Adrastos, although he was himself suffering -so great an evil of his own, and said to him: "Guest, I have already -received from thee all the satisfaction that is due, seeing that thou -dost condemn thyself to suffer death; and not thou alone art the cause -of this evil, except in so far as thou wert the instrument of it against -thine own will, but some one, as I suppose, of the gods, who also long -ago signified to me that which was about to be." So Croesus buried his -son as was fitting: but Adrastos the son of Gordias, the son of Midas, -he who had been the slayer of his own brother and the slayer also of the -man who had cleansed him, when silence came of all men round about the -tomb, recognising that he was more grievously burdened by misfortune -than all men of whom he knew, slew himself upon the grave. - -46. For two years then Croesus remained quiet in his mourning, -because he was deprived of his son: but after this period of time the -overthrowing of the rule of Astyages the son of Kyaxares by Cyrus -the son of Cambyses, and the growing greatness of the Persians caused -Croesus to cease from his mourning, and led him to a care of cutting -short the power of the Persians, if by any means he might, while yet it -was in growth and before they should have become great. - -So having formed this design he began forthwith to make trial of -the Oracles, both those of the Hellenes and that in Libya, sending -messengers some to one place and some to another, some to go to Delphi, -others to Abai of the Phokians, and others to Dodona; and some were -sent to the shrine of Amphiaraos and to that of Trophonios, others to -Branchidai in the land of Miletos: these are the Oracles of the Hellenes -to which Croesus sent messengers to seek divination; and others he sent -to the shrine of Ammon in Libya to inquire there. Now he was sending the -messengers abroad to the end that he might try the Oracles and find -out what knowledge they had, so that if they should be found to have -knowledge of the truth, he might send and ask them secondly whether he -should attempt to march against the Persians. - -47. And to the Lydians whom he sent to make trial of the Oracles he gave -charge as follows,—that from the day on which they set out from Sardis -they should reckon up the number of the days following and on the -hundredth day they should consult the Oracles, asking what Croesus -the son of Alyattes king of the Lydians chanced then to be doing: and -whatever the Oracles severally should prophesy, this they should cause -to be written down 39 and bear it back to him. Now what the other -Oracles prophesied is not by any reported, but at Delphi, so soon as the -Lydians entered the sanctuary of the temple 40 to consult the god and -asked that which they were commanded to ask, the Pythian prophetess -spoke thus in hexameter measure: - - - "But the number of sand I know, 41 and the measure of drops in the ocean; - The dumb man I understand, and I hear the speech of the speechless: - And there hath come to my soul the smell of a strong-shelled tortoise - Boiling in caldron of bronze, and the flesh of a lamb mingled with it; - Under it bronze is laid, it hath bronze as a clothing upon it." - -48. When the Pythian prophetess had uttered this oracle, the Lydians -caused the prophecy to be written down, and went away at once to Sardis. -And when the rest also who had been sent round were there arrived with -the answers of the Oracles, then Croesus unfolded the writings one by -one and looked upon them: and at first none of them pleased him, but -when he heard that from Delphi, forthwith he did worship to the god and -accepted the answer, 42 judging that the Oracle at Delphi was the only -true one, because it had found out what he himself had done. For when he -had sent to the several Oracles his messengers to consult the gods, -keeping well in mind the appointed day he contrived the following -device,—he thought of something which it would be impossible to discover -or to conceive of, and cutting up a tortoise and a lamb he boiled them -together himself in a caldron of bronze, laying a cover of bronze over -them. - -49. This then was the answer given to Croesus from Delphi; and as -regards the answer of Amphiaraos, I cannot tell what he replied to the -Lydians after they had done the things customary in his temple, 43 for -there is no record of this any more than of the others, except only that -Croesus thought that he also 44 possessed a true Oracle. - -50. After this with great sacrifices he endeavoured to win the favour of -the god at Delphi: for of all the animals that are fit for sacrifice he -offered three thousand of each kind, and he heaped up couches overlaid -with gold and overlaid with silver, and cups of gold, and robes of -purple, and tunics, making of them a great pyre, and this he burnt up, -hoping by these means the more to win over the god to the side of the -Lydians: and he proclaimed to all the Lydians that every one of them -should make sacrifice with that which each man had. And when he had -finished the sacrifice, he melted down a vast quantity of gold, and of -it he wrought half-plinths 45 making them six palms 46 in length and -three in breadth, and in height one palm; and their number was one -hundred and seventeen. Of these four were of pure gold 47 weighing two -talents and a half 48 each, and others of gold alloyed with silver 49 -weighing two talents. And he caused to be made also an image of a lion -of pure gold weighing ten talents; which lion, when the temple of Delphi -was being burnt down, fell from off the half-plinths, for upon these -it was set, 50 and is placed now in the treasury of the Corinthians, -weighing six talents and a half, for three talents and a half were -melted away from it. - -51. So Croesus having finished all these things sent them to Delphi, and -with them these besides:—two mixing bowls of great size, one of gold and -the other of silver, of which the golden bowl was placed on the right -hand as one enters the temple, and the silver on the left, but the -places of these also were changed after the temple was burnt down, -and the golden bowl is now placed in the treasury of the people of -Clazomenai, weighing eight and a half talents and twelve pounds over, -51 while the silver one is placed in the corner of the vestibule 52 and -holds six hundred amphors 53 (being filled with wine by the Delphians on -the feast of the Theophania): this the people of Delphi say is the work -of Theodoros the Samian, 54 and, as I think, rightly, for it is evident -to me that the workmanship is of no common kind: moreover Croesus sent -four silver wine-jars, which stand in the treasury of the Corinthians, -and two vessels for lustral water, 55 one of gold and the other of -silver, of which the gold one is inscribed "from the Lacedemonians," -who say that it is their offering: therein however they do not speak -rightly; for this also is from Croesus, but one of the Delphians wrote -the inscription upon it, desiring to gratify the Lacedemonians; and his -name I know but will not make mention of it. The boy through whose hand -the water flows is from the Lacedemonians, but neither of the vessels -for lustral water. And many other votive offerings Croesus sent with -these, not specially distinguished, among which are certain castings 56 -of silver of a round shape, and also a golden figure of a woman three -cubits high, which the Delphians say is a statue of the baker of -Croesus. Moreover Croesus dedicated the ornaments from his wife's neck -and her girdles. - -52. These are the things which he sent to Delphi; and to Amphiaraos, -having heard of his valour and of his evil fate, he dedicated a shield -made altogether of gold throughout, and a spear all of solid gold, the -shaft being of gold also as well as the two points, which offerings -were both remaining even to my time at Thebes in the temple of Ismenian -Apollo. - -53. To the Lydians who were to carry these gifts to the temples Croesus -gave charge that they should ask the Oracles this question also,—whether -Croesus should march against the Persians, and if so, whether he should -join with himself any army of men as his friends. And when the Lydians -had arrived at the places to which they had been sent and had dedicated -the votive offerings, they inquired of the Oracles and said: "Croesus, -king of the Lydians and of other nations, considering that these are -the only true Oracles among men, presents to you 57 gifts such as your -revelations deserve, and asks you again now whether he shall march -against the Persians, and if so, whether he shall join with himself any -army of men as allies." They inquired thus, and the answers of both -the Oracles agreed in one, declaring to Croesus that if he should -march against the Persians he should destroy a great empire: and they -counselled him to find out the most powerful of the Hellenes and join -these with himself as friends. - -54. So when the answers were brought back and Croesus heard them, he -was delighted with the oracles, and expecting that he would certainly -destroy the kingdom of Cyrus, he sent again to Pytho, 58 and presented -to the men of Delphi, having ascertained the number of them, two staters -of gold for each man: and in for this the Delphians gave to Croesus and -to the Lydians precedence in consulting the Oracle and freedom from all -payments, and the right to front seats at the games, with this privilege -also for all time, that any one of them who wished should be allowed to -become a citizen of Delphi. - -55. And having made presents to the men of Delphi, Croesus consulted the -Oracle the third time; for from the time when he learnt the truth of -the Oracle, he made abundant use of it. 59 And consulting the Oracle -he inquired whether his monarchy would endure for a long time. And the -Pythian prophetess answered him thus: - - - "But when it cometh to pass that a mule of the Medes shall be monarch - Then by the pebbly Hermos, O Lydian delicate-footed, - Flee and stay not, and be not ashamed to be callèd a coward." - -56. By these lines when they came to him Croesus was pleased more than -by all the rest, for he supposed that a mule would never be ruler of the -Medes instead of a man, and accordingly that he himself and his heirs -would never cease from their rule. Then after this he gave thought to -inquire which people of the Hellenes he should esteem the most powerful -and gain over to himself as friends. And inquiring he found that the -Lacedemonians and the Athenians had the pre-eminence, the first of the -Dorian and the others of the Ionian race. For these were the most -eminent races in ancient time, the second being a Pelasgian and the -first a Hellenic race: and the one never migrated from its place in any -direction, while the other was very exceedingly given to wanderings; for -in the reign of Deucalion this race dwelt in Pthiotis, and in the time -of Doros the son of Hellen in the land lying below Ossa and Olympos, -which is called Histiaiotis; and when it was driven from Histiaiotis by -the sons of Cadmos, it dwelt in Pindos and was called Makednian; and -thence it moved afterwards to Dryopis, and from Dryopis it came finally -to Peloponnesus, and began to be called Dorian. - -57. What language however the Pelasgians used to speak I am not able -with certainty to say. But if one must pronounce judging by those that -still remain of the Pelasgians who dwelt in the city of Creston 60 above -the Tyrsenians, and who were once neighbours of the race now called -Dorian, dwelling then in the land which is now called Thessaliotis, and -also by those that remain of the Pelasgians who settled at Plakia -and Skylake in the region of the Hellespont, who before that had been -settlers with the Athenians, 61 and of the natives of the various other -towns which are really Pelasgian, though they have lost the name,—if -one must pronounce judging by these, the Pelasgians used to speak a -Barbarian language. If therefore all the Pelasgian race was such as -these, then the Attic race, being Pelasgian, at the same time when it -changed and became Hellenic, unlearnt also its language. For the people -of Creston do not speak the same language with any of those who dwell -about them, nor yet do the people of Phakia, but they speak the same -language one as the other: and by this it is proved that they still keep -unchanged the form of language which they brought with them when they -migrated to these places. - -58. As for the Hellenic race, it has used ever the same language, as I -clearly perceive, since it first took its rise; but since the time when -it parted off feeble at first from the Pelasgian race, setting forth -from a small beginning it has increased to that great number of races -which we see, 62 and chiefly because many Barbarian races have been -added to it besides. Moreover it is true, as I think, 6201 of the -Pelasgian race also, 63 that so far as it remained Barbarian it never -made any great increase. - -59. Of these races then Croesus was informed that the Athenian was held -subject and torn with faction by Peisistratos 64 the son of Hippocrates, -who then was despot of the Athenians. For to Hippocrates, when as a -private citizen he went to view the Olympic games, a great marvel had -occurred. After he had offered the sacrifice, the caldrons which were -standing upon the hearth, full of pieces of flesh and of water, boiled -without fire under them and ran over. And Chilon the Lacedemonian, -who chanced to have been present and to have seen the marvel, advised -Hippocrates first not to bring into his house a wife to bear him -children, and secondly, if he happened to have one already, to dismiss -her, and if he chanced to have a son, to disown him. When Chilon -had thus recommended, Hippocrates, they say, was not willing to be -persuaded, and so there was born to him afterwards this Peisistratos; -who, when the Athenians of the shore 65 were at feud with those of the -plain, Megacles the son of Alcmaion being leader of the first faction, -and Lycurgos the son of Aristolaïdes of that of the plain, aimed at the -despotism for himself and gathered a third party. So then, after -having collected supporters and called himself leader of the men of the -mountain-lands, 66 he contrived a device as follows:—he inflicted -wounds upon himself and upon his mules, and then drove his car into the -market-place, as if he had just escaped from his opponents, who, as he -alleged, had desired to kill him when he was driving into the country: -and he asked the commons that he might obtain some protection from them, -for before this he had gained reputation in his command against the -Megarians, during which he took Nisaia and performed other signal -service. And the commons of the Athenians being deceived gave him those -67 men chosen from the dwellers in the city who became not indeed the -spear-men 68 of Peisistratos but his club-men; for they followed behind -him bearing wooden clubs. And these made insurrection with Peisistratos -and obtained possession of the Acropolis. Then Peisistratos was ruler of -the Athenians, not having disturbed the existing magistrates nor changed -the ancient laws; but he administered the State under that constitution -of things which was already established, ordering it fairly and well. - -60. However, no long time after this the followers of Megacles and those -of Lycurgos joined together and drove him forth. Thus Peisistratos had -obtained possession of Athens for the first time, and thus he lost -the power before he had it firmly rooted. But those who had driven -out Peisistratos became afterwards at feud with one another again. -And Megacles, harassed by the party strife, 69 sent a message to -Peisistratos asking whether he was willing to have his daughter to wife -on condition of becoming despot. And Peisistratos having accepted the -proposal and made an agreement on these terms, they contrived with a -view to his a device the most simple by far, as I think, that ever was -practised, considering at least that it was devised at a time when -the Hellenic race had been long marked off from the Barbarian as more -skilful and further removed from foolish simplicity, and among the -Athenians who are accounted the first of the Hellenes in ability. 70 -In the deme of Paiania there was a woman whose name was Phya, in height -four cubits all but three fingers, 71 and also fair of form. This woman -they dressed in full armour and caused her to ascend a chariot and -showed her the bearing in which she might best beseem her part, 72 and -so they drove to the city, having sent on heralds to run before them, -who, when they arrived at the city, spoke that which had been commanded -them, saying as follows: "O Athenians, receive with favour Peisistratos, -whom Athene herself, honouring him most of all men, brings back to her -Acropolis." So the heralds went about hither and thither saying this, -and straightway there came to the demes in the country round a report -that Athene was bringing Peisistratos back, while at the same time the -men of the city, persuaded that the woman was the very goddess herself, -were paying worship to the human creature and receiving Peisistratos. - -61. So having received back the despotism in the manner which has been -said, Peisistratos according to the agreement made with Megacles married -the daughter of Megacles; but as he had already sons who were young men, -and as the descendants of Alcmaion were said to be under a curse, 73 -therefore not desiring that children should be born to him from his -newly-married wife, he had commerce with her not in the accustomed -manner. And at first the woman kept this secret, but afterwards she told -her mother, whether in answer to her inquiry or not I cannot tell; and -the mother told her husband Megacles. He then was very indignant that he -should be dishonoured by Peisistratos; and in his anger straightway he -proceeded to compose his quarrel with the men of his faction. And when -Peisistratos heard of that which was being done against himself, he -departed wholly from the land and came to Eretria, where he took counsel -together with his sons: and the advice of Hippias having prevailed, that -they should endeavour to win back the despotism, they began to gather -gifts of money from those States which owed them obligations for favours -received: and many contributed great sums, but the Thebans surpassed -the rest in the giving of money. Then, not to make the story long, time -elapsed and at last everything was prepared for their . For certain -Argives came as mercenaries from the Peloponnesus, and a man of Naxos -had come to them of his own motion, whose name was Lygdamis, and showed -very great zeal in providing both money and men. - -62. So starting from Eretria after the lapse of ten years 74 they ed -back; and in Attica the first place of which they took possession was -Marathon. While they were encamping here, their partisans from the city -came to them, and also others flowed in from the various demes, to whom -despotic rule was more welcome than freedom. So these were gathering -themselves together; but the Athenians in the city, so long as -Peisistratos was collecting the money, and afterwards when he took -possession of Marathon, made no account of it; but when they heard that -he was marching from Marathon towards the city, then they went to the -rescue against him. These then were going in full force to fight against -the ing exiles, and the forces of Peisistratos, as they went towards the -city starting from Marathon, met them just when they came to the temple -of Athene Pallenis, and there encamped opposite to them. Then moved -by divine guidance 75 there came into the presence of Peisistratos -Amphilytos the Arcarnanian, 76 a soothsayer, who approaching him uttered -an oracle in hexameter verse, saying thus: - - - "But now the cast hath been made and the net hath been widely extended, - And in the night the tunnies will dart through the moon-lighted waters." - -63. This oracle he uttered to him being divinely inspired, and -Peisistratos, having understood the oracle and having said that he -accepted the prophecy which was uttered, led his army against the enemy. -Now the Athenians from the city were just at that time occupied with the -morning meal, and some of them after their meal with games of dice or -with sleep; and the forces of Peisistratos fell upon the Athenians and -put them to flight. Then as they fled, Peisistratos devised a very -skilful counsel, to the end that the Athenians might not gather again -into one body but might remain scattered abroad. He mounted his sons on -horseback and sent them before him; and overtaking the fugitives they -said that which was commanded them by Peisistratos, bidding them be of -good cheer and that each man should depart to his own home. - -64. Thus then the Athenians did, and so Peisistratos for the third time -obtained possession of Athens, and he firmly rooted his despotism by -many foreign mercenaries and by much revenue of money, coming partly -from the land itself and partly from about the river Strymon, and also -by taking as hostages the sons of those Athenians who had remained in -the land and had not at once fled, and placing them in the hands of -Naxos; for this also Peisistratos conquered by war and delivered into -the charge of Lygdamis. Moreover besides this he cleansed the island -of Delos in obedience to the oracles; and his cleansing was of the -following kind:—so far as the view from the temple extended 77 he dug up -all the dead bodies which were buried in this part and removed them to -another part of Delos. So Peisistratos was despot of the Athenians; but -of the Athenians some had fallen in the battle, and others of them with -the sons of Alcmaion were exiles from their native land. - -65. Such was the condition of things which Croesus heard was prevailing -among the Athenians during this time; but as to the Lacedemonians he -heard that they had escaped from great evils and had now got the better -of the Tegeans in the war. For when Leon and Hegesicles were kings of -Sparta, the Lacedemonians, who had good success in all their other wars, -suffered disaster in that alone which they waged against the men of -Tegea. Moreover in the times before this they had the worst laws of -almost all the Hellenes, both in matters which concerned themselves -alone and also in that they had no dealings with strangers. And they -made their change to a good constitution of laws thus:—Lycurgos, a -man of the Spartans who was held in high repute, came to the Oracle at -Delphi, and as he entered the sanctuary of the temple, straightway the -Pythian prophetess said as follows: - - - "Lo, thou art come, O Lycurgos, to this rich shrine of my temple, - Loved thou by Zeus and by all who possess the abodes of Olympos. - Whether to call thee a god, I doubt, in my voices prophetic, - God or a man, but rather a god I think, O Lycurgos." - -66. Some say in addition to this that the Pythian prophetess also set -forth to him the order of things which is now established for the -Spartans; but the Lacedemonians themselves say that Lycurgos having -become guardian of Leobotes his brother's son, who was king of the -Spartans, brought in these things from Crete. For as soon as he became -guardian, he changed all the prevailing laws, and took measures that -they should not transgress his institutions: and after this Lycurgos -established that which appertained to war, namely Enomoties and Triecads -and Common Meals, 7701 and in addition to this the Ephors and the -Senate. Having changed thus, the Spartans had good laws; and to Lycurgos -after he was dead they erected a temple, and they pay him great worship. -So then, as might be supposed, with a fertile land and with no small -number of men dwelling in it, they straightway shot up and became -prosperous: and it was no longer sufficient for them to keep still; but -presuming that they were superior in strength to the Arcadians, they -consulted the Oracle at Delphi respecting conquest of the whole of -Arcadia; and the Pythian prophetess gave answer thus: - - - "The land of Arcadia thou askest; thou askest me much; I refuse it; - Many there are in Arcadian land, stout men, eating acorns; - These will prevent thee from this: but I am not grudging towards thee; - Tegea beaten with sounding feet I will give thee to dance in, - And a fair plain I will give thee to measure with line and divide it." - -When the Lacedemonians heard report of this, they held off from the -other Arcadians, and marched against the Tegeans with fetters in their -hands, trusting to a deceitful 78 oracle and expecting that they -would make slaves of the men of Tegea. But having been worsted in the -encounter, those of them who were taken alive worked wearing the fetters -which they themselves brought with them and having "measured with line -and divided" 79 the plain of the Tegeans. And these fetters with which -they had been bound were preserved even to my own time at Tegea, hanging -about the temple of Athene Alea. 80 - -67. In the former war then I say they struggled against the Tegeans -continually with ill success; but in the time of Croesus and in the -reign of Anaxandrides and Ariston at Lacedemon the Spartans had at -length become victors in the war; and they became so in the following -manner:—As they continued to be always worsted in the war by the men of -Tegea, they sent messengers to consult the Oracle at Delphi and inquired -what god they should propitiate in order to get the better of the men -of Tegea in the war: and the Pythian prophetess made answer to them -that they should bring into their land the bones of Orestes the son of -Agamemnon. Then as they were not able to find the grave of Orestes, -they sent men again to go to the god and to inquire about the spot where -Orestes was laid: and when the messengers who were sent asked this, the -prophetess said as follows: - - - "Tegea there is, in Arcadian land, in a smooth place founded; - Where there do blow two blasts by strong compulsion together; - Stroke too there is and stroke in , and trouble on trouble. - There Agamemnon's son in the life-giving earth is reposing; - Him if thou bring with thee home, of Tegea thou shalt be master." 81 - -When the Lacedemonians had heard this they were none the less far from -finding it out, though they searched all places; until the time that -Lichas, one of those Spartans who are called "Well-doers," 82 discovered -it. Now the "Well-doers" are of the citizens the eldest who are passing -from the ranks of the "Horsemen," in each year five; and these are bound -during that year in which they pass out from the "Horsemen," to allow -themselves to be sent without ceasing to various places by the Spartan -State. - -68. Lichas then, being one of these, discovered it in Tegea by means -both of fortune and ability. For as there were at that time dealings -under truce with the men of Tegea, he had come to a forge there and was -looking at iron being wrought; and he was in wonder as he saw that which -was being done. The smith therefore, perceiving that he marvelled at it, -ceased from his work and said: "Surely, thou stranger of Lacedemon, if -thou hadst seen that which I once saw, thou wouldst have marvelled much, -since now it falls out that thou dost marvel so greatly at the working -of this iron; for I, desiring in this enclosure to make a well, lighted -in my digging upon a coffin of seven cubits in length; and not believing -that ever there had been men larger than those of the present day, -I opened it, and I saw that the dead body was equal in length to the -coffin: then after I had measured it, I filled in the earth over it -again." He then thus told him of that which he had seen; and the other, -having thought upon that which was told, conjectured that this was -Orestes according to the saying of the Oracle, forming his conjecture -in the following manner:—whereas he saw that the smith had two pairs of -bellows, he concluded that these were the winds spoken of, and that the -anvil and the hammer were the stroke and the stroke in , and that the -iron which was being wrought was the trouble laid upon trouble, making -comparison by the thought that iron has been discovered for the evil of -mankind. Having thus conjectured he came back to Sparta and declared the -whole matter to the Lacedemonians; and they brought a charge against him -on a fictitious pretext and drove him out into exile. 83 So having come -to Tegea, he told the smith of his evil fortune and endeavoured to hire -from him the enclosure, but at first he would not allow him to have it: -at length however Lichas persuaded him and he took up his abode there; -and he dug up the grave and gathered together the bones and went with -them away to Sparta. From that time, whenever they made trial of one -another, the Lacedemonians had much the advantage in the war; and by now -they had subdued to themselves the greater part of Peloponnesus besides. - -69. Croesus accordingly being informed of all these things was sending -messengers to Sparta with gifts in their hands to ask for an alliance, -having commanded them what they ought to say: and they when they came -said: "Croesus king of the Lydians and also of other nations sent us -hither and saith as follows: O Lacedemonians, whereas the god by an -oracle bade me join with myself the Hellene as a friend, therefore, -since I am informed that ye are the chiefs of Hellas, I invite you -according to the oracle, desiring to be your friend and your ally -apart from all guile and deceit." Thus did Croesus announce to the -Lacedemonians through his messengers; and the Lacedemonians, who -themselves also had heard of the oracle given to Croesus, were pleased -at the coming of the Lydians and exchanged oaths of friendship and -alliance: for they were bound to Croesus also by some services rendered -to them even before this time; since the Lacedemonians had sent to -Sardis and were buying gold there with purpose of using it for the image -of Apollo which is now set up on Mount Thornax in the Lacedemonian land; -and Croesus, when they desired to buy it, gave it them as a gift. - -70. For this reason therefore the Lacedemonians accepted the alliance, -and also because he chose them as his friends, preferring them to all -the other Hellenes. And not only were they ready themselves when he made -his offer, but they caused a mixing-bowl to be made of bronze, covered -outside with figures round the rim and of such a size as to hold three -hundred amphors, 84 and this they conveyed, desiring to give it as a -gift in to Croesus. This bowl never came to Sardis for reasons of which -two accounts are given as follows:—The Lacedemonians say that when the -bowl was on its way to Sardis and came opposite the land of Samos, the -men of Samos having heard of it sailed out with ships of war and took -it away; but the Samians themselves say that the Lacedemonians who were -conveying the bowl, finding that they were too late and hearing that -Sardis had been taken and Croesus was a prisoner, sold the bowl in -Samos, and certain private persons bought it and dedicated it as a -votive offering in the temple of Hera; and probably those who had sold -it would say when they ed to Sparta that it had been taken from them by -the Samians. - -71. Thus then it happened about the mixing-bowl: but meanwhile Croesus, -mistaking the meaning of the oracle, was making a march into Cappadokia, -expecting to overthrow Cyrus and the power of the Persians: and while -Croesus was preparing to march against the Persians, one of the -Lydians, who even before this time was thought to be a wise man but in -consequence of this opinion got a very great name for wisdom among -the Lydians, had advised Croesus as follows (the name of the man was -Sandanis):—"O king, thou art preparing to march against men who wear -breeches of leather, and the rest of their clothing is of leather also; -and they eat food not such as they desire but such as they can obtain, -dwelling in a land which is rugged; and moreover they make no use of -wine but drink water; and no figs have they for dessert, nor any other -good thing. On the one hand, if thou shalt overcome them, what wilt thou -take away from them, seeing they have nothing? and on the other hand, -if thou shalt be overcome, consider how many good things thou wilt lose; -for once having tasted our good things, they will cling to them fast -and it will not be possible to drive them away. I for my own part feel -gratitude to the gods that they do not put it into the minds of the -Persians to march against the Lydians." Thus he spoke not persuading -Croesus: for it is true indeed that the Persians before they subdued the -Lydians had no luxury nor any good thing. - -72. Now the Cappadokians are called by the Hellenes Syrians; 85 and -these Syrians, before the Persians had rule, were subjects of the Medes, -but at this time they were subjects of Cyrus. For the boundary between -the Median empire and the Lydian was the river Halys; and this flows -from the mountain-land of Armenia through the Kilikians, and afterwards, -as it flows, it has the Matienians on the right hand and the Phrygians -on the other side; then passing by these and flowing up towards the -North Wind, it bounds on the one side the Cappadokian Syrians and on the -left hand the Paphlagonians. Thus the river Halys cuts off from the rest -almost all the lower parts of Asia by a line extending from the sea -that is opposite Cyprus to the Euxine. And this tract is the neck of the -whole peninsula, the distance of the journey being such that five days -are spent on the way by a man without encumbrance. 86 - -73. Now for the following reasons Croesus was marching into -Cappadokia:—first because he desired to acquire the land in addition to -his own possessions, and then especially because he had confidence in -the oracle and wished to take vengeance on Cyrus for Astyages. For -Cyrus the son of Cambyses had conquered Astyages and was keeping him in -captivity, who was brother by marriage to Croesus and king of the Medes: -and he had become the brother by marriage of Croesus in this manner:—A -horde of the nomad Scythians at feud with the rest withdrew and sought -refuge in the land of the Medes: and at this time the ruler of the Medes -was Kyaxares the son of Phraortes, the son of Deïokes, who at first -dealt well with these Scythians, being suppliants for his protection; -and esteeming them very highly he delivered boys to them to learn their -speech and the art of shooting with the bow. Then time went by, and the -Scythians used to go out continually to the chase and always brought -back something; till once it happened that they took nothing, and when -they ed with empty hands Kyaxares (being, as he showed on this occasion, -not of an eminently good disposition 87) dealt with them very harshly -and used insult towards them. And they, when they had received this -treatment from Kyaxares, considering that they had suffered indignity, -planned to kill and to cut up one of the boys who were being instructed -among them, and having dressed his flesh as they had been wont to dress -the wild animals, to bear it to Kyaxares and give it to him, pretending -that it was game taken in hunting; and when they had given it, their -design was to make their way as quickly as possible to Alyattes the son -of Sadyattes at Sardis. This then was done; and Kyaxares with the guests -who ate at his table tasted of that meat, and the Scythians having so -done became suppliants for the protection of Alyattes. - -74. After this, seeing that Alyattes would not give up the Scythians -when Kyaxares demanded them, there had arisen war between the Lydians -and the Medes lasting five years; in which years the Medes often -discomfited the Lydians and the Lydians often discomfited the Medes (and -among others they fought also a battle by night): 88 and as they still -carried on the war with equally balanced fortune, in the sixth year a -battle took place in which it happened, when the fight had begun, that -suddenly the day became night. And this change of the day Thales the -Milesian had foretold to the Ionians laying down as a limit this very -year in which the change took place. The Lydians however and the Medes, -when they saw that it had become night instead of day, ceased from their -fighting and were much more eager both of them that peace should be made -between them. And they who brought about the peace between them were -Syennesis the Kilikian and Labynetos the Babylonian: 89 these were they -who urged also the taking of the oath by them, and they brought about an -interchange of marriages; for they decided that Alyattes should give his -daughter Aryenis to Astyages the son of Kyaxares, seeing that without -the compulsion of a strong tie agreements are apt not to hold strongly -together. Now these nations observe the same ceremonies in taking oaths -as the Hellenes, and in addition to them they make incision into the -skin of their arms, and then lick up the blood each of the other. - -75. This Astyages then, being his mother's father, Cyrus had conquered -and made prisoner for a reason which I shall declare in the history -which comes after. 90 This then was the complaint which Croesus had -against Cyrus when he sent to the Oracles to ask if he should march -against the Persians; and when a deceitful answer had come back to him, -he marched into the dominion of the Persians, supposing that the answer -was favourable to himself. And when Croesus came to the river Halys, -then, according to my account, he passed his army across by the bridges -which there were; but, according to the account which prevails among the -Hellenes, Thales the Milesian enabled him to pass his army across. For, -say they, when Croesus was at a loss how his army should pass over the -river (since, they add, there were not yet at that time the bridges -which now there are), Thales being present in the army caused the river, -which flowed then on the left hand of the army, to flow partly also on -the right; and he did it thus:—beginning above the camp he proceeded to -dig a deep channel, directing it in the form of a crescent moon, so that -the river might take the camp there pitched in the rear, being turned -aside from its ancient course by this way along the channel, and -afterwards passing by the camp might fall again into its ancient course; -so that as soon as the river was thus parted in two it became fordable -by both branches: and some say even that the ancient course of the river -was altogether dried up. But this tale I do not admit as true, for how -then did they pass over the river as they went back? - -76. And Croesus, when he had passed over with his army, came to that -place in Cappadokia which is called Pteria (now Pteria is the strongest -place in this country, and is situated somewhere about in a line with -the city of Sinope 91 on the Euxine). Here he encamped and ravaged the -fields of the Syrians. Moreover he took the city of the Pterians, and -sold the people into slavery, and he took also all the towns that lay -about it; and the Syrians, who were not guilty of any wrong, he forced -to remove from their homes. 92 Meanwhile Cyrus, having gathered his -own forces and having taken up in addition to them all who dwelt in the -region between, was coming to meet Croesus. Before he began however to -lead forth his army, he had sent heralds to the Ionians and tried to -induce them to revolt from Croesus; but the Ionians would not do as he -said. Then when Cyrus was come and had encamped over against Croesus, -they made trial of one another by force of arms in the land of Pteria: -and after hard fighting, when many had fallen on both sides, at length, -night having come on, they parted from one the other with no victory on -either side. - -77. Thus the two armies contended with one another: and Croesus being -ill satisfied with his own army in respect of number (for the army -which he had when he fought was far smaller than that of Cyrus), being -dissatisfied with it I say on this account, as Cyrus did not attempt to -advance against him on the following day, marched back to Sardis, having -it in his mind to call the Egyptians to his help according to the oath -which they had taken (for he had made an alliance with Amasis king of -Egypt before he made the alliance with the Lacedemonians), and to -summon the Babylonians as well (for with these also an alliance had -been concluded by him, Labynetos 93 being at that time ruler of the -Babylonians), and moreover to send a message to the Lacedemonians -bidding them appear at a fixed time: and then after he had got all these -together and had gathered his own army, his design was to let the winter -go by and at the coming of spring to march against the Persians. So with -these thoughts in his mind, as soon as he came to Sardis he proceeded to -send heralds to his several allies to give them notice that by the fifth -month from that time they should assemble at Sardis: but the army which -he had with him and which had fought with the Persians, an army which -consisted of mercenary troops, 94 he let go and disbanded altogether, -never expecting that Cyrus, after having contended against him with such -even fortune, would after all march upon Sardis. - -78. When Croesus had these plans in his mind, the suburb of the city -became of a sudden all full of serpents; and when these had appeared, -the horses leaving off to feed in their pastures came constantly thither -and devoured them. When Croesus saw this he deemed it to be a portent, -as indeed it was: and forthwith he despatched messengers to the dwelling -of the Telmessians, who interpret omens: and the messengers who were -sent to consult arrived there and learnt from the Telmessians what the -portent meant to signify, but they did not succeed in reporting the -answer to Croesus, for before they sailed back to Sardis Croesus had -been taken prisoner. The Telmessians however gave decision thus: that an -army speaking a foreign tongue was to be looked for by Croesus to -invade his land, and that this when it came would subdue the native -inhabitants; for they said that the serpent was born of the soil, while -the horse was an enemy and a stranger. The men of Telmessos thus made -answer to Croesus after he was already taken prisoner, not knowing as -yet anything of the things which had happened to Sardis and to Croesus -himself. - -79. Cyrus, however, so soon as Croesus marched away after the battle -which had been fought in Pteria, having learnt that Croesus meant after -he had marched away to disband his army, took counsel with himself and -concluded that it was good for him to march as quickly as possible -to Sardis, before the power of the Lydians should be again gathered -together. So when he had resolved upon this, he did it without delay: -for he marched his army into Lydia with such speed that he was himself -the first to announce his coming to Croesus. Then Croesus, although he -had come to a great strait, since his affairs had fallen out altogether -contrary to his own expectation, yet proceeded to lead forth the -Lydians into battle. Now there was at this time no nation in Asia more -courageous or more stout in battle than the Lydian; and they fought on -horseback carrying long spears, the men being excellent in horsemanship. - -80. So when the armies had met in that plain which is in front of the -city of Sardis,—a plain wide and open, through which flow rivers (and -especially the river Hyllos) all rushing down to join the largest called -Hermos, which flows from the mountain sacred to the Mother surnamed -"of Dindymos" 95 and runs out into the sea by the city of Phocaia,—then -Cyrus, when he saw the Lydians being arrayed for battle, fearing their -horsemen, did on the suggestion of Harpagos a Mede as follows:—all -the camels which were in the train of his army carrying provisions and -baggage he gathered together, and he took off their burdens and set -men upon them provided with the equipment of cavalry: and having thus -furnished them forth he appointed them to go in front of the rest of -the army towards the horsemen of Croesus; and after the camel-troop he -ordered the infantry to follow; and behind the infantry he placed his -whole force of cavalry. Then when all his men had been placed in their -several positions, he charged them to spare none of the other Lydians, -slaying all who might come in their way, but Croesus himself they were -not to slay, not even if he should make resistance when he was captured. -Such was his charge: and he set the camels opposite the horsemen for -this reason,—because the horse has a fear of the camel and cannot endure -either to see his form or to scent his smell: for this reason then the -trick had been devised, in order that the cavalry of Croesus might be -useless, that very force wherewith the Lydian king was expecting most -to shine. And as they were coming together to the battle, so soon as the -horses scented the camels and saw them they turned away back, and the -hopes of Croesus were at once brought to nought. The Lydians however -for their part did not upon that act as cowards, but when they perceived -what was coming to pass they leapt from their horses and fought with -the Persians on foot. At length, however, when many had fallen on either -side, the Lydians turned to flight; and having been driven within the -wall of their fortress they were besieged by the Persians. - -81. By these then a siege had been established: but Croesus, supposing -that the siege would last a long time, proceeded to send from the -fortress other messengers to his allies. For the former messengers were -sent round to give notice that they should assemble at Sardis by the -fifth month, but these he was sending out to ask them to come to his -assistance as quickly as possible, because Croesus was being besieged. - -82. So then in sending to his other allies he sent also to Lacedemon. -But these too, the Spartans I mean, had themselves at this very time -(for so it had fallen out) a quarrel in hand with the Argives about -the district called Thyrea. For this Thyrea, being part of the Argive -possessions, the Lacedemonians had cut off and taken for themselves. Now -the whole region towards the west extending as far down as Malea 96 was -then possessed by the Argives, both the parts situated on the mainland -and also the island of Kythera with the other islands. And when the -Argives had come to the rescue to save their territory from being cut -off from them, then the two sides came to a parley together and agreed -that three hundred should fight of each side, and whichever side had the -better in the fight that nation should possess the disputed land: they -agreed moreover that the main body of each army should withdraw to their -own country, and not stand by while the contest was fought, for fear -lest, if the armies were present, one side seeing their countrymen -suffering defeat should come up to their support. Having made this -agreement they withdrew; and chosen men of both sides were left behind -and engaged in fight with one another. So they fought and proved -themselves to be equally matched; and there were left at last of six -hundred men three, on the side of the Argives Alkenor and Chromios, and -on the side of the Lacedemonians Othryades: these were left alive when -night came on. So then the two men of the Argives, supposing that -they were the victors, set off to run to Argos, but the Lacedemonian -Othryades, after having stripped the corpses of the Argives and carried -their arms to his own camp, remained in his place. On the next day both -the two sides came thither to inquire about the result; and for some -time both claimed the victory for themselves, the one side saying that -of them more had remained alive, and the others declaring that these had -fled away, whereas their own man had stood his ground and had stripped -the corpses of the other party: and at length by reason of this dispute -they fell upon one another and began to fight; and after many had fallen -on both sides, the Lacedemonians were the victors. The Argives then cut -their hair short, whereas formerly they were compelled by law to wear -it long, and they made a law with a curse attached to it, that from that -time forth no man of the Argives should grow the hair long nor their -women wear ornaments of gold, until they should have won back Thyrea. -The Lacedemonians however laid down for themselves the opposite law to -this, namely that they should wear long hair from that time forward, -whereas before that time they had not their hair long. And they say that -the one man who was left alive of the three hundred, namely Othryades, -being ashamed to to Sparta when all his comrades had been slain, slew -himself there in Thyrea. - -83. Such was the condition of things at Sparta when the herald from -Sardis arrived asking them to come to the assistance of Croesus, who was -being besieged. And they notwithstanding their own difficulties, as -soon as they heard the news from the herald, were eager to go to his -assistance; but when they had completed their preparations and their -ships were ready, there came another message reporting that the fortress -of the Lydians had been taken and that Croesus had been made prisoner. -Then (and not before) they ceased from their efforts, being grieved at -the event as at a great calamity. - -84. Now the taking of Sardis came about as follows:—When the fourteenth -day came after Croesus began to be besieged, Cyrus made proclamation -to his army, sending horsemen round to the several parts of it, that he -would give gifts to the man who should first scale the wall. After this -the army made an attempt; and when it failed, then after all the rest -had ceased from the attack, a certain Mardian whose name was Hyroiades -made an attempt to approach on that side of the citadel where no guard -had been set; for they had no fear that it would ever be taken from that -side, seeing that here the citadel is precipitous and unassailable. To -this part of the wall alone Meles also, who formerly was king of Sardis, -did not carry round the lion which his concubine bore to him, the -Telmessians having given decision that if the lion should be carried -round the wall, Sardis should be safe from capture: and Meles having -carried it round the rest of the wall, that is to say those parts of the -citadel where the fortress was open to attack, passed over this part as -being unassailable and precipitous: now this is a part of the city which -is turned towards Tmolos. So then this 97 Mardian Hyroiades, having seen -on the day before how one of the Lydians had descended on that side of -the citadel to recover his helmet which had rolled down from above, -and had picked it up, took thought and cast the matter about in his own -mind. Then he himself 98 ascended first, and after him came up others -of the Persians, and many having thus made approach, Sardis was finally -taken and the whole city was given up to plunder. - -85. Meanwhile to Croesus himself it happened thus:—He had a son, of whom -I made mention before, who was of good disposition enough but deprived -of speech. Now in his former time of prosperity Croesus had done -everything that was possible for him, and besides other things which he -devised he had also sent messengers to Delphi to inquire concerning him. -And the Pythian prophetess spoke to him thus: - - - "Lydian, master of many, much blind to destiny, Croesus, - Do not desire to hear in thy halls that voice which is prayed for, - Voice of thy son; much better if this from thee were removèd, - Since he shall first utter speech in an evil day of misfortune." - -Now when the fortress was being taken, one of the Persians was about to -slay Croesus taking him for another; and Croesus for his part, seeing -him coming on, cared nothing for it because of the misfortune which was -upon him, and to him it was indifferent that he should be slain by the -stroke; but this voiceless son, when he saw the Persian coming on, by -reason of terror and affliction burst the bonds of his utterance and -said: "Man, slay not Croesus." This son, I say, uttered voice then first -of all, but after this he continued to use speech for the whole time of -his life. - -86. The Persians then had obtained possession of Sardis and had taken -Croesus himself prisoner, after he had reigned fourteen years and had -been besieged fourteen days, having fulfilled the oracle in that he had -brought to an end his own great empire. So the Persians having taken him -brought him into the presence of Cyrus: and he piled up a great pyre -and caused Croesus to go up upon it bound in fetters, and along with him -twice seven sons of Lydians, whether it was that he meant to dedicate -this offering as first-fruits of his victory to some god, or whether -he desired to fulfil a vow, or else had heard that Croesus was a -god-fearing man and so caused him to go up on the pyre because he wished -to know if any one of the divine powers would save him, so that he -should not be burnt alive. He, they say, did this; but to Croesus as -he stood upon the pyre there came, although he was in such evil case, a -memory of the saying of Solon, how he had said with divine inspiration -that no one of the living might be called happy. And when this thought -came into his mind, they say that he sighed deeply 99 and groaned aloud, -having been for long silent, and three times he uttered the name of -Solon. Hearing this, Cyrus bade the interpreters ask Croesus who was -this person on whom he called; and they came near and asked. And -Croesus for a time, it is said, kept silence when he was asked this, -but afterwards being pressed he said: "One whom more than much wealth I -should have desired to have speech with all monarchs." Then, since his -words were of doubtful import, they asked again of that which he said; -and as they were urgent with him and gave him no peace, he told how once -Solon an Athenian had come, and having inspected all his wealth had made -light of it, with such and such words; and how all had turned out for -him according as Solon had said, not speaking at all especially with -a view to Croesus himself, but with a view to the whole human race -and especially those who seem to themselves to be happy men. And while -Croesus related these things, already the pyre was lighted and the edges -of it round about were burning. Then they say that Cyrus, hearing -from the interpreters what Croesus had said, changed his purpose -and considered that he himself also was but a man, and that he was -delivering another man, who had been not inferior to himself in -felicity, alive to the fire; and moreover he feared the requital, and -reflected that there was nothing of that which men possessed which was -secure; therefore, they say, he ordered them to extinguish as quickly as -possible the fire that was burning, and to bring down Croesus and those -who were with him from the pyre; and they using endeavours were not able -now to get the mastery of the flames. - -87. Then it is related by the Lydians that Croesus, having learned how -Cyrus had changed his mind, and seeing that every one was trying to put -out the fire but that they were no longer able to check it, cried aloud -entreating Apollo that if any gift had ever been given by him which had -been acceptable to the god, he would come to his aid and rescue him from -the evil which was now upon him. So he with tears entreated the god, and -suddenly, they say, after clear sky and calm weather clouds gathered and -a storm burst, and it rained with a very violent shower, and the pyre -was extinguished. Then Cyrus, having perceived that Croesus was a lover -of the gods and a good man, caused him to be brought down from the pyre -and asked him as follows: "Croesus, tell me who of all men was it who -persuaded thee to march upon my land and so to become an enemy to me -instead of a friend?" and he said: "O king, I did this to thy felicity -and to my own misfortune, and the causer of this was the god of the -Hellenes, who incited me to march with my army. For no one is so -senseless as to choose of his own will war rather peace, since in peace -the sons bury their fathers, but in war the fathers bury their sons. -But it was pleasing, I suppose, to the divine powers that these things -should come to pass thus." - -88. So he spoke, and Cyrus loosed his bonds and caused him to sit near -himself and paid to him much regard, and he marvelled both himself and -all who were about him at the sight of Croesus. And Croesus wrapt in -thought was silent; but after a time, turning round and seeing the -Persians plundering the city of the Lydians, he said: "O king, must I -say to thee that which I chance to have in my thought, or must I keep -silent in this my present fortune?" Then Cyrus bade him say boldly -whatsoever he desired; and he asked him saying: "What is the business -that this great multitude of men is doing with so much eagerness?" and -he said: "They are plundering thy city and carrying away thy wealth." -And Croesus answered: "Neither is it my city that they are plundering -nor my wealth which they are carrying away; for I have no longer any -property in these things: but it is thy wealth that they are carrying -and driving away." - -89. And Cyrus was concerned by that which Croesus had said, and he -caused all the rest to withdraw and asked Croesus what he discerned for -his advantage as regards that which was being done; and he said: "Since -the gods gave me to thee as a slave, I think it right if I discern -anything more than others to signify it to thee. The Persians, who are -by nature unruly, 100 are without wealth: if therefore thou shalt suffer -them to carry off in plunder great wealth and to take possession of it, -then it is to be looked for that thou wilt experience this result, thou -must expect namely that whosoever gets possession of the largest share -will make insurrection against thee. Now therefore, if that which I say -is pleasing to thee, do this:—set spearmen of thy guard to watch at all -the gates, and let these take away the things, and say to the men who -were bearing them out of the city that they must first be tithed for -Zeus: and thus thou on the one hand wilt not be hated by them for taking -away the things by force, and they on the other will willingly let the -things go, 101 acknowledging within themselves that thou art doing that -which is just." - -90. Hearing this, Cyrus was above measure pleased, because he thought -that Croesus advised well; and he commended him much and enjoined the -spearmen of his guard to perform that which Croesus had advised: and -after that he spoke to Croesus thus: "Croesus, since thou art prepared, -like a king as thou art, to do good deeds and speak good words, -therefore ask me for a gift, whatsoever thou desirest to be given thee -forthwith." And he said: "Master, thou wilt most do me a pleasure if -thou wilt permit me to send to the god of the Hellenes, whom I honoured -most of all gods, these fetters, and to ask him whether it is accounted -by him right to deceive those who do well to him." Then Cyrus asked him -what accusation he made against the god, that he thus requested; and -Croesus repeated to him all that had been in his mind, and the answers -of the Oracles, and especially the votive offerings, and how he had been -incited by the prophecy to march upon the Persians: and thus speaking he -came back again to the request that it might be permitted to him to make -this reproach 102 against the god. And Cyrus laughed and said: "Not this -only shalt thou obtain from me, Croesus, but also whatsoever thou mayst -desire of me at any time." Hearing this Croesus sent certain of the -Lydians to Delphi, enjoining them to lay the fetters upon the threshold -of the temple and to ask the god whether he felt no shame that he had -incited Croesus by his prophecies to march upon the Persians, persuading -him that he should bring to an end the empire of Cyrus, seeing that -these were the first-fruits of spoil which he had won from it,—at the -same time displaying the fetters. This they were to ask, and moreover -also whether it was thought right by the gods of the Hellenes to -practice ingratitude. - -91. When the Lydians came and repeated that which they were enjoined to -say, it is related that the Pythian prophetess spoke as follows: "The -fated destiny it is impossible even for a god to escape. And Croesus -paid the debt due for the sin of his fifth ancestor, who being one of -the spearmen of the Heracleidai followed the treacherous device of a -woman, and having slain his master took possession of his royal dignity, -which belonged not to him of right. And although Loxias eagerly desired -that the calamity of Sardis might come upon the sons of Croesus and not -upon Croesus himself, it was not possible for him to draw the Destinies -aside from their course; but so much as these granted he brought to -pass, and gave it as a gift to Croesus: for he put off the taking of -Sardis by three years; and let Croesus be assured that he was taken -prisoner later by these years than the fated time: moreover secondly, he -assisted him when he was about to be burnt. And as to the oracle which -was given, Croesus finds fault with good ground: for Loxias told him -beforehand that if he should march upon the Persians he should destroy -a great empire: and he upon hearing this, if he wished to take counsel -well, ought to have sent and asked further whether the god meant his -own empire or that of Cyrus: but as he did not comprehend that which was -uttered and did not ask again, let him pronounce himself to be the cause -of that which followed. To him also 103 when he consulted the Oracle for -the last time Loxias said that which he said concerning a mule; but this -also he failed to comprehend: for Cyrus was in fact this mule, seeing -that he was born of parents who were of two different races, his mother -being of nobler descent and his father of less noble: for she was a -Median woman, daughter of Astyages and king of the Medes, but he was a -Persian, one of a race subject to the Medes, and being inferior in all -respects he was the husband of one who was his royal mistress." Thus the -Pythian prophetess replied to the Lydians, and they brought the answer -back to Sardis and repeated it to Croesus; and he, when he heard it, -acknowledged that the fault was his own and not that of the god. With -regard then to the empire of Croesus and the first conquest of Ionia, it -happened thus. - -92. Now there are in Hellas many other votive offerings made by Croesus -and not only those which have been mentioned: for first at Thebes of the -Boeotians there is a tripod of gold, which he dedicated to the Ismenian -Apollo; then at Ephesos there are the golden cows and the greater number -of the pillars of the temple; and in the temple of Athene Pronaia at -Delphi a large golden shield. These were still remaining down to my own -time, but others of his votive offerings have perished: and the votive -offerings of Croesus at Branchidai of the Milesians were, as I am told, -equal in weight and similar to those at Delphi. Now those which he sent -to Delphi and to the temple of Amphiaraos he dedicated of his own goods -and as first-fruits of the wealth inherited from his father; but the -other offerings were made of the substance of a man who was his foe, who -before Croesus became king had been factious against him and had joined -in endeavouring to make Pantaleon ruler of the Lydians. Now Pantaleon -was a son of Alyattes and a brother of Croesus, but not by the same -mother, for Croesus was born to Alyattes of a Carian woman, but -Pantaleon of an Ionian. And when Croesus had gained possession of the -kingdom by the gift of his father, he put to death the man who opposed -him, drawing him upon the carding-comb; and his property, which even -before that time he had vowed to dedicate, he then offered in the manner -mentioned to those shrines which have been named. About his votive -offerings let it suffice to have said so much. - -93. Of marvels to be recorded the land of Lydia has no great store as -compared with other lands, 104 excepting the gold-dust which is carried -down from Tmolos; but one work it has to show which is larger far than -any other except only those in Egypt and Babylon: for there is there the -sepulchral monument of Alyattes the father of Croesus, of which the base -is made of larger stones and the rest of the monument is of earth piled -up. And this was built by contributions of those who practised trade and -of the artisans and the girls who plied their traffic there; and still -there existed to my own time boundary-stones five in number erected upon -the monument above, on which were carved inscriptions telling how much -of the work was done by each class; and upon measurement it was found -that the work of the girls was the greatest in amount. For the daughters -of the common people in Lydia practice prostitution one and all, to -gather for themselves dowries, continuing this until the time when they -marry; and the girls give themselves away in marriage. Now the circuit -of the monument is six furlongs and two hundred feet, 105 and the -breadth is thirteen hundred feet. 106 And adjoining the monument is a -great lake, which the Lydians say has a never-failing supply of water, -and it is called the lake of Gyges. 107 Such is the nature of this -monument. - -94. Now the Lydians have very nearly the same customs as the Hellenes, -with the exception that they prostitute their female children; and they -were the first of men, so far as we know, who struck and used coin of -gold or silver; and also they were the first retail-traders. And the -Lydians themselves say that the games which are now in use among them -and among the Hellenes were also their invention. These they say were -invented among them at the same time as they colonised Tyrsenia, 108 and -this is the account they give of them:—In the reign of Atys the son of -Manes their king there came to be a grievous dearth over the whole -of Lydia; and the Lydians for a time continued to endure it, but -afterwards, as it did not cease, they sought for remedies; and one -devised one thing and another of them devised another thing. And then -were discovered, they say, the ways of playing with the dice and the -knucklebones and the ball, and all the other games excepting draughts -(for the discovery of this last is not claimed by the Lydians). These -games they invented as a resource against the famine, and thus they used -to do:—on one of the days they would play games all the time in order -that they might not feel the want of food, and on the next they ceased -from their games and had food: and thus they went on for eighteen years. -As however the evil did not slacken but pressed upon them ever more -and more, therefore their king divided the whole Lydian people into two -parts, and he appointed by lot one part to remain and the other to go -forth from the land; and the king appointed himself to be over that one -of the parts which had the lot to stay in the land, and his son to be -over that which was departing; and the name of his son was Tyrsenos. -So the one party of them, having obtained the lot to go forth from the -land, went down to the sea at Smyrna and built ships for themselves, -wherein they placed all the movable goods which they had and sailed away -to seek for means of living and a land to dwell in; until after passing -by many nations they came at last to the land of the Ombricans, 109 and -there they founded cities and dwell up to the present time: and changing -their name they were called after the king's son who led them out from -home, not Lydians but Tyrsenians, taking the name from him. - -The Lydians then had been made subject to the Persians as I say: - -95, and after this our history proceeds to inquire about Cyrus, who he -was that destroyed the empire of Croesus, and about the Persians, in -what manner they obtained the lead of Asia. Following then the report -of some of the Persians,—those I mean who do not desire to glorify the -history of Cyrus but to speak that which is in fact true,—according to -their report, I say, I shall write; but I could set forth also the other -forms of the story in three several ways. - -The Assyrians ruled Upper Asia 110 for five hundred and twenty years, -and from them the Medes were the first who made revolt. These having -fought for their freedom with the Assyrians proved themselves good men, -and thus they pushed off the yoke of slavery from themselves and were -set free; and after them the other nations also did the same as the -Medes: and when all on the continent were thus independent, they ed -again to despotic rule as follows:— - -96. There appeared among the Medes a man of great ability whose name -was Deïokes, and this man was the son of Phraortes. This Deïokes, having -formed a desire for despotic power, did thus:—whereas the Medes dwelt -in separate villages, he, being even before that time of great repute in -his own village, set himself to practise just dealing much more and -with greater zeal than before; and this he did although there was much -lawlessness throughout the whole of Media, and although he knew that -injustice is ever at feud with justice. And the Medes of the same -village, seeing his manners, chose him for their judge. So he, since -he was aiming at power, was upright and just, and doing thus he had no -little praise from his fellow-citizens, insomuch that those of the other -villages learning that Deïokes was a man who more than all others gave -decision rightly, whereas before this they had been wont to suffer from -unjust judgments, themselves also when they heard it came gladly to -Deïokes to have their causes determined, and at last they trusted the -business to no one else. - -97. Then, as more and more continually kept coming to him, because men -learnt that his decisions proved to be according to the truth, Deïokes -perceiving that everything was referred to himself would no longer -sit in the place where he used formerly to sit in public to determine -causes, and said that he would determine causes no more, for it was not -profitable for him to neglect his own affairs and to determine causes -for his neighbours all through the day. So then, since robbery and -lawlessness prevailed even much more in the villages than they did -before, the Medes having assembled together in one place considered with -one another and spoke about the state in which they were: and I suppose -the friends of Deïokes spoke much to this effect: "Seeing that we are -not able to dwell in the land under the present order of things, let -us set up a king from among ourselves, and thus the land will be well -governed and we ourselves shall turn to labour, and shall not be ruined -by lawlessness." By some such words as these they persuaded themselves -to have a king. - -98. And when they straightway proposed the question whom they should set -up to be king, Deïokes was much put forward and commended by every one, -until at last they agreed that he should be their king. And he bade them -build for him a palace worthy of the royal dignity and strengthen him -with a guard of spearmen. And the Medes did so: for they built him a -large and strong palace in that part of the land which he told them, and -they allowed him to select spearmen from all the Medes. And when he -had obtained the rule over them, he compelled the Medes to make one -fortified city and pay chief attention to this, having less regard to -the other cities. And as the Medes obeyed him in this also, he built -large and strong walls, those which are now called Agbatana, standing -in circles one within the other. And this wall is so contrived that one -circle is higher than the next by the height of the battlements alone. -And to some extent, I suppose, the nature of the ground, seeing that it -is on a hill, assists towards this end; but much more was it produced -by art, since the circles are in all seven in number. 111 And within the -last circle are the royal palace and the treasure-houses. The largest -of these walls is in size about equal to the circuit of the wall round -Athens; and of the first circle the battlements are white, of the second -black, of the third crimson, of the fourth blue, of the fifth red: thus -are the battlements of all the circles coloured with various tints, and -the two last have their battlements one of them overlaid with silver and -the other with gold. - -99. These walls then Deïokes built for himself and round his own palace, -and the people he commanded to dwell round about the wall. And after -all was built, Deïokes established the rule, which he was the first to -establish, ordaining that none should enter into the presence of the -king, but that they deal with him always through messengers; and that -the king should be seen by no one; and moreover that to laugh or to spit -in presence is unseemly, and this last for every one without exception. -112 Now he surrounded himself with this state 113 to the end that his -fellows, who had been brought up with him and were of no meaner family -nor behind him in manly virtue, might not be grieved by seeing him -and make plots against him, but that being unseen by them he might be -thought to be of different mould. - -100. Having set these things in order and strengthened himself in his -despotism, he was severe in preserving justice; and the people used -to write down their causes and send them in to his presence, and he -determined the questions which were brought in to him and sent them out -again. Thus he used to do about the judgment of causes; and he also took -order for this, that is to say, if he heard that any one was behaving in -an unruly manner, he sent for him and punished him according as each act -of wrong deserved, and he had watchers and listeners about all the land -over which he ruled. - -101. Deïokes then united the Median race alone, and was ruler of this: -and of the Medes there are the tribes which here follow, namely, Busai, -Paretakenians, Struchates, Arizantians, Budians, Magians: the tribes of -the Medes are so many in number. - -102. Now the son of Deïokes was Phraortes, who when Deïokes was dead, -having been king for three-and-fifty years, received the power in -succession; and having received it he was not satisfied to be ruler of -the Medes alone, but marched upon the Persians; and attacking them first -before others, he made these first subject to the Medes. After this, -being ruler of these two nations and both of them strong, he proceeded -to subdue Asia going from one nation to another, until at last he -marched against the Assyrians, those Assyrians I mean who dwelt at -Nineveh, and who formerly had been rulers of the whole, but at that time -they were left without support their allies having revolted from them, -though at home they were prosperous enough. 114 Phraortes marched, I -say, against these, and was both himself slain, after he had reigned -two-and-twenty years, and the greater part of his army was destroyed. - -103. When Phraortes had brought his life to an end, Kyaxares the son of -Phraortes, the son of Deïokes, received the power. This king is said -to have been yet much more warlike than his forefathers; and he first -banded the men of Asia into separate divisions, that is to say, he first -arrayed apart from one another the spearmen and the archers and the -horsemen, for before that time they were all mingled together without -distinction. This was he who fought with the Lydians when the day became -night as they fought, and who also united under his rule the whole of -Asia above the river Halys. 115 And having gathered together all his -subjects he marched upon Nineveh to avenge his father, and also because -he desired to conquer that city. And when he had fought a battle with -the Assyrians and had defeated them, while he was sitting down before -Nineveh there came upon him a great army of Scythians, 116 and the -leader of them was Madyas the son of Protohyas, king of the Scythians. -These had invaded Asia after driving the Kimmerians out of Europe, and -in pursuit of them as they fled they had come to the land of Media. - -104. Now from the Maiotian lake to the river Phasis and to the land of -the Colchians is a journey of thirty days for one without encumbrance; -117 and from Colchis it is not far to pass over to Media, for there -is only one nation between them, the Saspeirians, and passing by this -nation you are in Media. However the Scythians did not make their -invasion by this way, but turned aside from it to go by the upper road -118 which is much longer, keeping Mount Caucasus on their right hand. -Then the Medes fought with the Scythians, and having been worsted in the -battle they lost their power, and the Scythians obtained rule over all -Asia. - -105. Thence they went on to invade Egypt; and when they were in Syria -which is called Palestine, Psammetichos king of Egypt met them; and by -gifts and entreaties he turned them from their purpose, so that they -should not advance any further: and as they retreated, when they came -to the city of Ascalon in Syria, most of the Scythians passed through -without doing any damage, but a few of them who had stayed behind -plundered the temple of Aphrodite Urania. Now this temple, as I find -by inquiry, is the most ancient of all the temples which belong to this -goddess; for the temple in Cyprus was founded from this, as the people -of Cyprus themselves report, and it was the Phenicians who founded the -temple in Kythera, coming from this land of Syria. So these Scythians -who had plundered the temple at Ascalon, and their descendants for ever, -were smitten by the divinity 119 with a disease which made them women -instead of men: and the Scythians say that it was for this reason -that they were diseased, and that for this reason travellers who visit -Scythia now, see among them the affection of those who by the Scythians -are called Enareës. - -106. For eight-and-twenty years then the Scythians were rulers of Asia, -and by their unruliness and reckless behaviour everything was ruined; -for on the one hand they exacted that in tribute from each people which -they laid upon them, 120 and apart from the tribute they rode about and -carried off by force the possessions of each tribe. Then Kyaxares with -the Medes, having invited the greater number of them to a banquet, made -them drunk and slew them; and thus the Medes recovered their power, -and had rule over the same nations as before; and they also took -Nineveh,—the manner how it was taken I shall set forth in another -history, 121—and made the Assyrians subject to them excepting only the -land of Babylon. - -107. After this Kyaxares died, having reigned forty years including -those years during which the Scythians had rule, and Astyages son of -Kyaxares received from him the kingdom. To him was born a daughter whom -he named Mandane; and in his sleep it seemed to him that there passed -from her so much water as to fill his city and also to flood the whole -of Asia. This dream he delivered over 122 to the Magian interpreters of -dreams, and when he heard from them the truth at each point he became -afraid. And afterwards when this Mandane was of an age to have a -husband, he did not give her in marriage to any one of the Medes who -were his peers, because he feared the vision; but he gave her to a -Persian named Cambyses, whom he found to be of a good descent and of a -quiet disposition, counting him to be in station much below a Mede of -middle rank. - -108. And when Mandane was married to Cambyses, in the first year -Astyages saw another vision. It seemed to him that from the womb of this -daughter a vine grew, and this vine overspread the whole of Asia. Having -seen this vision and delivered it to the interpreters of dreams, he sent -for his daughter, being then with child, to come from the land of the -Persians. And when she had come he kept watch over her, desiring to -destroy that which should be born of her; for the Magian interpreters -of dreams signified to him that the offspring of his daughter should -be king in his room. Astyages then desiring to guard against this, when -Cyrus was born, called Harpagos, a man who was of kin near him and whom -he trusted above all the other Medes, and had made him manager of all -his affairs; and to him he said as follows: "Neglect not by any means, -Harpagos, the matter which I shall lay upon thee to do, and beware lest -thou set me aside, 123 and choosing the advantage of others instead, -bring thyself afterwards to destruction. Take the child which Mandane -bore, and carry it to thy house and slay it; and afterwards bury it in -whatsoever manner thou thyself desirest." To this he made answer: "O -king, never yet in any past time didst thou discern in me an offence -against thee, and I keep watch over myself also with a view to the time -that comes after, that I may not commit any error towards thee. If it -is indeed thy pleasure that this should so be done, my service at least -must be fitly rendered." - -109. Thus he made answer, and when the child had been delivered to him -adorned as for death, Harpagos went weeping to his wife all the words -which had been spoken by Astyages. And she said to him: "Now, therefore, -what is it in thy mind to do?" and he made answer: "Not according as -Astyages enjoined: for not even if he shall come to be yet more out -of his senses and more mad than he now is, will I agree to his will or -serve him in such a murder as this. And for many reasons I will not slay -the child; first because he is a kin to me, and then because Astyages is -old and without male issue, and if after he is dead the power shall come -through me, does not the greatest of dangers then await me? To secure -me, this child must die; but one of the servants of Astyages must be the -slayer of it, and not one of mine." - -110. Thus he spoke, and straightway sent a messenger to that one of the -herdsmen of Astyages who he knew fed his herds on the pastures which -were most suitable for his purpose, and on the mountains most haunted by -wild beasts. The name of this man was Mitradates, and he was married to -one who was his fellow-slave; and the name of the woman to whom he was -married was Kyno in the tongue of the Hellenes and in the Median tongue -Spaco, for what the Hellenes call kyna (bitch) the Medes call spaca. -Now, it was on the skirts of the mountains that this herdsman had his -cattle-pastures, from Agbatana towards the North Wind and towards the -Euxine Sea. For here in the direction of the Saspeirians the Median land -is very mountainous and lofty and thickly covered with forests; but -the rest of the land of Media is all level plain. So when this herdsman -came, being summoned with much urgency, Harpagos said these words: -"Astyages bids thee take this child and place it on the most desolate -part of the mountains, so that it may perish as quickly as possible. -And he bade me to say that if thou do not kill it, but in any way shalt -preserve it from death, he will slay thee by the most evil kind of -destruction: 124 and I have been appointed to see that the child is laid -forth." - -111. Having heard this and having taken up the child, the herdsman went -back by the way he came, and arrived at his dwelling. And his wife also, -as it seems, having been every day on the point of bearing a child, by -a providential chance brought her child to birth just at that time, when -the herdsman was gone to the city. And both were in anxiety, each for -the other, the man having fear about the child-bearing of his wife, and -the woman about the cause why Harpagos had sent to summon her husband, -not having been wont to do so aforetime. So as soon as he ed and stood -before her, the woman seeing him again beyond her hopes was the first -to speak, and asked him for what purpose Harpagos had sent for him so -urgently. And he said: "Wife, when I came to the city I saw and heard -that which I would I had not seen, and which I should wish had never -chanced to those whom we serve. For the house of Harpagos was all full -of mourning, and I being astonished thereat went within: and as soon as -I entered I saw laid out to view an infant child gasping for breath -and screaming, which was adorned with gold ornaments and embroidered -clothing: and when Harpagos saw me he bade me forthwith to take up the -child and carry it away and lay it on that part of the mountains which -is most haunted by wild beasts, saying that it was Astyages who laid -this task upon me, and using to me many threats, if I should fail to do -this. And I took it up and bore it away, supposing that it was the -child of some one of the servants of the house, for never could I have -supposed whence it really was; but I marvelled to see it adorned with -gold and raiment, and I marvelled also because mourning was made for it -openly in the house of Harpagos. And straightway as we went by the road, -I learnt the whole of the matter from the servant who went with me out -of the city and placed in my hands the babe, namely that it was in truth -the son of Mandane the daughter of Astyages, and of Cambyses the son of -Cyrus, and that Astyages bade slay it. And now here it is." - -112. And as he said this the herdsman uncovered it and showed it to -her. And she, seeing that the child was large and of fair form, wept and -clung to the knees of her husband, beseeching him by no means to lay it -forth. But he said that he could not do otherwise than so, for watchers -would come backwards and forwards sent by Harpagos to see that this was -done, and he would perish by a miserable death if he should fail to do -this. And as she could not after all persuade her husband, the wife next -said as follows: "Since then I am unable to persuade thee not to lay it -forth, do thou this which I shall tell thee, if indeed it needs must be -seen laid forth. I also have borne a child, but I have borne it dead. -Take this and expose it, and let us rear the child of the daughter of -Astyages as if it were our own. Thus thou wilt not be found out doing -a wrong to those whom we serve, nor shall we have taken ill counsel -for ourselves; for the dead child will obtain a royal burial and the -surviving one will not lose his life." - -113. To the herdsman it seemed that, the case standing thus, his wife -spoke well, and forthwith he did so. The child which he was bearing -to put to death, this he delivered to his wife, and his own, which was -dead, he took and placed in the chest in which he had been bearing the -other; and having adorned it with all the adornment of the other child, -he bore it to the most desolate part of the mountains and placed it -there. And when the third day came after the child had been laid forth, -the herdsman went to the city, leaving one of his under-herdsmen to -watch there, and when he came to the house of Harpagos he said that he -was ready to display the dead body of the child; and Harpagos sent the -most trusted of his spearmen, and through them he saw and buried the -herdsman's child. This then had had burial, but him who was afterwards -called Cyrus the wife of the herdsman had received, and was bringing him -up, giving him no doubt some other name, not Cyrus. - -114. And when the boy was ten years old, it happened with regard to him -as follows, and this made him known. He was playing in the village in -which were stalls for oxen, he was playing there, I say, with other boys -of his age in the road. And the boys in their play chose as their king -this one who was called the son of the herdsman: and he set some of them -to build palaces and others to be spearmen of his guard, and one of them -no doubt he appointed to be the eye of the king, and to one he gave the -office of bearing the messages, 12401 appointing a work for each one -severally. Now one of these boys who was playing with the rest, the son -of Artembares a man of repute among the Medes, did not do that which -Cyrus appointed him to do; therefore Cyrus bade the other boys seize him -hand and foot, 125 and when they obeyed his command he dealt with the -boy very roughly, scourging him. But he, so soon as he was let go, being -made much more angry because he considered that he had been treated with -indignity, went down to the city and complained to his father of the -treatment which he had met with from Cyrus, calling him not Cyrus, for -this was not yet his name, but the son of the herdsman of Astyages. And -Artembares in the anger of the moment went at once to Astyages, taking -the boy with him, and he declared that he had suffered things that were -unfitting and said: "O king, by thy slave, the son of a herdsman, we -have been thus outraged," showing him the shoulders of his son. - -115. And Astyages having heard and seen this, wishing to punish the boy -to avenge the honour of Artembares, sent for both the herdsman and his -son. And when both were present, Astyages looked at Cyrus and said: -"Didst thou dare, being the son of so mean a father as this, to treat -with such unseemly insult the son of this man who is first in my -favour?" And he replied thus: "Master, I did so to him with right. For -the boys of the village, of whom he also was one, in their play set me -up as king over them, for I appeared to them most fitted for this place. -Now the other boys did what I commanded them, but this one disobeyed -and paid no regard, until at last he received the punishment due. If -therefore for this I am worthy to suffer any evil, here I stand before -thee." - -116. While the boy thus spoke, there came upon Astyages a sense of -recognition of him and the lineaments of his face seemed to him to -resemble his own, and his answer appeared to be somewhat over free for -his station, while the time of the laying forth seemed to agree with the -age of the boy. Being struck with amazement by these things, for a -time he was speechless; and having at length with difficulty recovered -himself, he said, desiring to dismiss Artembares, in order that he might -get the herdsman by himself alone and examine him: "Artembares, I will -so order these things that thou and thy son shall have no cause to -find fault"; and so he dismissed Artembares, and the servants upon the -command of Astyages led Cyrus within. And when the herdsman was left -alone with the king, Astyages being alone with him asked whence he had -received the boy, and who it was who had delivered the boy to him. -And the herdsman said that he was his own son, and that the mother was -living with him still as his wife. But Astyages said that he was not -well advised in desiring to be brought to extreme necessity, and as he -said this he made a sign to the spearmen of his guard to seize him. So -he, as he was being led away to the torture, 126 then declared the story -as it really was; and beginning from the beginning he went through the -whole, telling the truth about it, and finally ended with entreaties, -asking that he would grant him pardon. - -117. So when the herdsman had made known the truth, Astyages now cared -less about him, but with Harpagos he was very greatly displeased and -bade his spearmen summon him. And when Harpagos came, Astyages asked -him thus: "By what death, Harpagos, didst thou destroy the child whom I -delivered to thee, born of my daughter?" and Harpagos, seeing that -the herdsman was in the king's palace, turned not to any false way of -speech, lest he should be convicted and found out, but said as follows: -"O king, so soon as I received the child, I took counsel and considered -how I should do according to thy mind, and how without offence to thy -command I might not be guilty of murder against thy daughter and against -thyself. I did therefore thus:—I called this herdsman and delivered the -child to him, saying first that thou wert he who bade him slay it—and in -this at least I did not lie, for thou didst so command. I delivered it, -I say, to this man commanding him to place it upon a desolate mountain, -and to stay by it and watch it until it should die, threatening him with -all kinds of punishment if he should fail to accomplish this. And when -he had done that which was ordered and the child was dead, I sent the -most trusted of my eunuchs and through them I saw and buried the child. -Thus, O king, it happened about this matter, and the child had this -death which I say." - -118. So Harpagos declared the truth, and Astyages concealed the anger -which he kept against him for that which had come to pass, and first he -related the matter over again to Harpagos according as he had been told -it by the herdsman, and afterwards, when it had been thus repeated by -him, he ended by saying that the child was alive and that that which had -come to pass was well, "for," continued he, "I was greatly troubled by -that which had been done to this child, and I thought it no light thing -that I had been made at variance with my daughter. Therefore consider -that this is a happy change of fortune, and first send thy son to be -with the boy who is newly come, and then, seeing that I intend to make a -sacrifice of thanksgiving for the preservation of the boy to those gods -to whom that honour belongs, be here thyself to dine with me." - -119. When Harpagos heard this, he did reverence and thought it a great -matter that his offence had turned out for his profit and moreover that -he had been invited to dinner with happy augury; 127 and so he went to -his house. And having entered it straightway, he sent forth his son, for -he had one only son of about thirteen years old, bidding him go to the -palace of Astyages and do whatsoever the king should command; and he -himself being overjoyed told his wife that which had befallen him. But -Astyages, when the son of Harpagos arrived, cut his throat and divided -him limb from limb, and having roasted some pieces of the flesh and -boiled others he caused them to be dressed for eating and kept them -ready. And when the time arrived for dinner and the other guests were -present and also Harpagos, then before the other guests and before -Astyages himself were placed tables covered with flesh of sheep; but -before Harpagos was placed the flesh of his own son, all but the head -and the hands and the feet, 128 and these were laid aside covered up -in a basket. Then when it seemed that Harpagos was satisfied with food, -Astyages asked him whether he had been pleased with the banquet; and -when Harpagos said that he had been very greatly pleased, they who had -been commanded to do this brought to him the head of his son covered -up, together with the hands and the feet; and standing near they -bade Harpagos uncover and take of them that which he desired. So when -Harpagos obeyed and uncovered, he saw the remains of his son; and seeing -them he was not overcome with amazement but contained himself: and -Astyages asked him whether he perceived of what animal he had been -eating the flesh: and he said that he perceived, and that whatsoever -the king might do was well pleasing to him. Thus having made answer and -taking up the parts of the flesh which still remained he went to his -house; and after that, I suppose, he would gather all the parts together -and bury them. - -120. On Harpagos Astyages laid this penalty; and about Cyrus he took -thought, and summoned the same men of the Magians who had given judgment -about his dream in the manner which has been said: and when they came, -Astyages asked how they had given judgment about his vision; and they -spoke according to the same manner, saying that the child must have -become king if he had lived on and had not died before. He made answer -to them thus: "The child is alive and not dead: 129 and while he was -dwelling in the country, the boys of the village appointed him king; and -he performed completely all those things which they do who are really -kings; for he exercised rule, 130 appointed to their places spearmen -of the guard and doorkeepers and bearers of messages and all else. Now -therefore, to what does it seem to you that these things tend?" The -Magians said: "If the child is still alive and became king without any -arrangement, be thou confident concerning him and have good courage, -for he shall not be ruler again the second time; since some even of our -oracles have had but small results, 131 and that at least which has -to do with dreams comes often in the end to a feeble accomplishment." -Astyages made answer in these words: "I myself also, O Magians, am most -disposed to believe that this is so, namely that since the boy was named -king the dream has had its fulfilment and that this boy is no longer -a source of danger to me. Nevertheless give counsel to me, having well -considered what is likely to be most safe both for my house and for -you." Replying to this the Magians said: "To us also, O king, it is of -great consequence that thy rule should stand firm; for in the other -case it is transferred to strangers, coming round to this boy who is a -Persian, and we being Medes are made slaves and become of no account -in the eyes of the Persians, seeing that we are of different race; but -while thou art established as our king, who art one of our own nation, -we both have our share of rule and receive great honours from thee. Thus -then we must by all means have a care of thee and of thy rule. And now, -if we saw in this anything to cause fear, we would declare all to thee -beforehand: but as the dream has had its issue in a trifling manner, -both we ourselves are of good cheer and we exhort thee to be so -likewise: and as for this boy, send him away from before thine eyes to -the Persians and to his parents." - -121. When he heard this Astyages rejoiced, and calling Cyrus spoke to -him thus: "My son, I did thee wrong by reason of a vision of a dream -which has not come to pass, but thou art yet alive by thine own destiny; -now therefore go in peace to the land of the Persians, and I will send -with thee men to conduct thee: and when thou art come thither, thou -shalt find a father and a mother not after the fashion of Mitradates the -herdsman and his wife." - -122. Thus having spoken Astyages sent Cyrus away; and when he had ed and -come to the house of Cambyses, his parents received him; and after that, -when they learnt who he was, they welcomed him not a little, for they -had supposed without doubt that their son had perished straightway after -his birth; and they inquired in what manner he had survived. And he told -them, saying that before this he had not known but had been utterly in -error; on the way, however, he had learnt all his own fortunes: for -he had supposed without doubt that he was the son of the herdsman of -Astyages, but since his journey from the city began he had learnt the -whole story from those who conducted him. And he said that he had been -brought up by the wife of the herdsman, and continued to praise her -throughout, so that Kyno was the chief person in his tale. And his -parents took up this name from him, and in order that their son might -be thought by the Persians to have been preserved in a more supernatural -manner, they set on foot a report that Cyrus when he was exposed had -been reared by a bitch: 132 and from that source has come this report. - -123. Then as Cyrus grew to be a man, being of all those of his age the -most courageous and the best beloved, Harpagos sought to become his -friend and sent him gifts, because he desired to take vengeance on -Astyages. For he saw not how from himself, who was in a private station, -punishment should come upon Astyages; but when he saw Cyrus growing -up, he endeavoured to make him an ally, finding a likeness between the -fortunes of Cyrus and his own. And even before that time he had -effected something: for Astyages being harsh towards the Medes, Harpagos -communicated severally with the chief men of the Medes, and persuaded -them that they must make Cyrus their leader and cause Astyages to cease -from being king. When he had effected this and when all was ready, then -Harpagos wishing to make known his design to Cyrus, who lived among the -Persians, could do it no other way, seeing that the roads were watched, -but devised a scheme as follows:—he made ready a hare, and having cut -open its belly but without pulling off any of the fur, he put into it, -just as it was, a piece of paper, having written upon it that which -he thought good; and then he sewed up again the belly of the hare, and -giving nets as if he were a hunter to that one of his servants whom he -trusted most, he sent him away to the land of the Persians, enjoining -him by word of mouth to give the hare to Cyrus, and to tell him at the -same time to open it with his own hands and let no one else be present -when he did so. - -124. This then was accomplished, and Cyrus having received from him the -hare, cut it open; and having found within it the paper he took and read -it over. And the writing said this: "Son of Cambyses, over thee the gods -keep guard, for otherwise thou wouldst never have come to so much good -fortune. Do thou therefore 133 take vengeance on Astyages who is thy -murderer, for so far as his will is concerned thou art dead, but by the -care of the gods and of me thou art still alive; and this I think thou -hast long ago learnt from first to last, both how it happened about -thyself, and also what things I have suffered from Astyages, because I -did not slay thee but gave thee to the herdsman. If therefore thou wilt -be guided by me, thou shalt be ruler of all that land over which now -Astyages is ruler. Persuade the Persians to revolt, and march any army -against the Medes: and whether I shall be appointed leader of the army -against thee, or any other of the Medes who are in repute, thou hast -what thou desirest; for these will be the first to attempt to destroy -Astyages, revolting from him and coming over to thy party. Consider then -that here at least all is ready, and therefore do this and do it with -speed." - -125. Cyrus having heard this began to consider in what manner he might -most skilfully persuade the Persians to revolt, and on consideration he -found that this was the most convenient way, and so in fact he did:—He -wrote first on a paper that which he desired to write, and he made an -assembly of the Persians. Then he unfolded the paper and reading from it -said that Astyages appointed him commander of the Persians; "and now, O -Persians," he continued, "I give you command to come to me each one with -a reaping-hook." Cyrus then proclaimed this command. (Now there are of -the Persians many tribes, and some of them Cyrus gathered together and -persuaded to revolt from the Medes, namely those, upon which all the -other Persians depend, the Pasargadai, the Maraphians and the Maspians, -and of these the Pasargadai are the most noble, of whom also the -Achaimenidai are a clan, whence are sprung the Perseïd 134 kings. But -other Persian tribes there are, as follows:—the Panthaliaians, the -Derusiaians and the Germanians, these are all tillers of the soil; and -the rest are nomad tribes, namely the Daoi, Mardians, Dropicans and -Sagartians.) - -126. Now there was a certain region of the Persian land which was -overgrown with thorns, extending some eighteen or twenty furlongs in -each direction; and when all had come with that which they had been -before commanded to bring, Cyrus bade them clear this region for -cultivation within one day: and when the Persians had achieved the -task proposed, then he bade them come to him on the next day bathed and -clean. Meanwhile Cyrus, having gathered together in one place all the -flocks of goats and sheep and the herds of cattle belonging to his -father, slaughtered them and prepared with them to entertain the host -of the Persians, and moreover with wine and other provisions of the most -agreeable kind. So when the Persians came on the next day, he made them -recline in a meadow and feasted them. And when they had finished dinner, -Cyrus asked them whether that which they had on the former day or -that which they had now seemed to them preferable. They said that the -difference between them was great, for the former day had for them -nothing but evil, and the present day nothing but good. Taking up this -saying Cyrus proceeded to lay bare his whole design, saying: "Men of the -Persians, thus it is with you. If ye will do as I say, ye have these and -ten thousand other good things, with no servile labour; but if ye will -not do as I say, ye have labours like that of yesterday innumerable. Now -therefore do as I say and make yourselves free: for I seem to myself to -have been born by providential fortune to take these matters in hand; -and I think that ye are not worse men than the Medes, either in other -matters or in those which have to do with war. Consider then that this -is so, and make revolt from Astyages forthwith." - -127. So the Persians having obtained a leader willingly attempted to set -themselves free, since they had already for a long time been indignant -to be ruled by the Medes: but when Astyages heard that Cyrus was acting -thus, he sent a messenger and summoned him; and Cyrus bade the messenger -report to Astyages that he would be with him sooner than he would -himself desire. So Astyages hearing this armed all the Medes, and -blinded by divine providence he appointed Harpagos to be the leader of -the army, forgetting what he had done to him. Then when the Medes had -marched out and began to fight with the Persians, some of them continued -the battle, namely those who had not been made partakers in the design, -while others went over to the Persians; but the greater number were -wilfully slack and fled. - -128. So when the Median army had been shamefully dispersed, so soon as -Astyages heard of it he said, threatening Cyrus: "But not even so shall -Cyrus at least escape punishment." Thus having spoken he first impaled -the Magian interpreters of dreams who had persuaded him to let Cyrus go, -and then he armed those of the Medes, youths and old men, who had been -left behind in the city. These he led out and having engaged battle with -the Persians he was worsted, and Astyages himself was taken alive, and -he lost also those of the Medes whom he had led forth. - -129. Then when Astyages was a prisoner, Harpagos came and stood near him -and rejoiced over him and insulted him; and besides other things which -he said to grieve him, he asked him especially how it pleased him to -be a slave instead of a king, making reference to that dinner at which -Astyages had feasted him with the flesh of his own son. 135 He looking -at him asked him in whether he claimed the work of Cyrus as his own -deed: and Harpagos said that since he had written the letter, the deed -was justly his. Then Astyages declared him to be at the same time the -most unskilful and the most unjust of men; the most unskilful because, -when it was in his power to become king (as it was, if that which had -now been done was really brought about by him), he had conferred the -chief power on another, and the most unjust, because on account of that -dinner he had reduced the Medes to slavery. For if he must needs confer -the kingdom on some other and not keep it himself, it was more just -to give this good thing to one of the Medes rather than to one of the -Persians; whereas now the Medes, who were guiltless of this, had become -slaves instead of masters, and the Persians who formerly were slaves of -the Medes had now become their masters. - -130. Astyages then, having been king for five-and-thirty years, was thus -caused to cease from being king; and the Medes stooped under the yoke of -the Persians because of his cruelty, after they had ruled Asia above the -river Halys for one hundred and twenty-eight years, except during that -period for which the Scythians had rule. 136 Afterwards however it -repented them that they had done this, and they revolved from Dareios, -and having revolted they were subdued again, being conquered in a -battle. At this time then, I say, in the reign of Astyages, the Persians -with Cyrus rose up against the Medes and from that time forth were -rulers of Asia: but as for Astyages, Cyrus did no harm to him besides, -but kept him with himself until he died. Thus born and bred Cyrus became -king; and after this he subdued Croesus, who was the first to begin the -quarrel, as I have before said; and having subdued him he then became -ruler of all Asia. - -131. These are the customs, so far as I know, which the Persians -practise:—Images and temples and altars they do not account it lawful -to erect, nay they even charge with folly those who do these things; and -this, as it seems to me, because they do not account the gods to be in -the likeness of men, as do the Hellenes. But it is their wont to perform -sacrifices to Zeus going up to the most lofty of the mountains, and the -whole circle of the heavens they call Zeus: and they sacrifice to the -Sun and the Moon and the Earth, to Fire and to Water and to the Winds: -these are the only gods to whom they have sacrificed ever from the -first; but they have learnt also to sacrifice to Aphrodite Urania, -having learnt it both from the Assyrians and the Arabians; and the -Assyrians call Aphrodite Mylitta, the Arabians Alitta, 13601 and the -Persians Mitra. - -132. Now this is the manner of sacrifice for the gods aforesaid which -is established among the Persians:—they make no altars neither do they -kindle fire; and when they mean to sacrifice they use no libation nor -music of the pipe nor chaplets 137 nor meal for sprinkling; 138 but when -a man wishes to sacrifice to any one of the gods, he leads the animal -for sacrifice to an unpolluted place and calls upon the god, having -his tiara 13801 wreathed round generally with a branch of myrtle. For -himself alone separately the man who sacrifices may not request good -things in his prayer, but he prays that it may be well with all the -Persians and with the king; for he himself also is included of course -in the whole body of Persians. And when he has cut up the victim into -pieces and boiled the flesh, he spreads a layer of the freshest grass -and especially clover, upon which he places forthwith all the pieces of -flesh; and when he has placed them in order, a Magian man stands by them -and chants over them a theogony (for of this nature they say that their -incantation is), seeing that without a Magian it is not lawful for -them to make sacrifices. Then after waiting a short time the sacrificer -carries away the flesh and uses it for whatever purpose he pleases. - -133. And of all days their wont is to honour most that on which they -were born, each one: on this they think it right to set out a feast more -liberal than on other days; and in this feast the wealthier of them set -upon the table an ox or a horse or a camel or an ass, roasted whole in -an oven, and the poor among them set out small animals in the same way. -They have few solid dishes, 139 but many served up after as dessert, and -these not in a single course; and for this reason the Persians say that -the Hellenes leave off dinner hungry, because after dinner they have -nothing worth mentioning served up as dessert, whereas if any -good dessert were served up they would not stop eating so soon. To -wine-drinking they are very much given, and it is not permitted for -a man to vomit or to make water in presence of another. Thus do they -provide against these things; and they are wont to deliberate when -drinking hard about the most important of their affairs, and whatsoever -conclusion has pleased them in their deliberation, this on the next day, -when they are sober, the master of the house in which they happen to be -when they deliberate lays before them for discussion: and if it pleases -them when they are sober also, they adopt it, but if it does not -please them, they let it go: and that on which they have had the first -deliberation when they are sober, they consider again when they are -drinking. - -134. When they meet one another in the roads, by this you may discern -whether those who meet are of equal rank,—for instead of greeting by -words they kiss one another on the mouth; but if one of them is a little -inferior to the other, they kiss one another on the cheeks, and if one -is of much less noble rank than the other, he falls down before him and -does worship to him. 140 And they honour of all most after themselves -those nations which dwell nearest to them, and next those which dwell -next nearest, and so they go on giving honour in proportion to distance; -and they hold least in honour those who dwell furthest off from -themselves, esteeming themselves to be by far the best of all the human -race on every point, and thinking that others possess merit according -to the proportion which is here stated, 141 and that those who dwell -furthest from themselves are the worst. And under the supremacy of the -Medes the various nations used also to govern one another according to -the same rule as the Persians observe in giving honour, 142 the Medes -governing the whole and in particular those who dwelt nearest to -themselves, and these having rule over those who bordered upon them, and -those again over the nations that were next to them: for the race went -forward thus ever from government by themselves to government through -others. - -135. The Persians more than any other men admit foreign usages; for they -both wear the Median dress judging it to be more comely than their own, -and also for fighting the Egyptian corslet: moreover they adopt all -kinds of luxuries when they hear of them, and in particular they have -learnt from the Hellenes to have commerce with boys. They marry each -one several lawful wives, and they get also a much larger number of -concubines. - -136. It is established as a sign of manly excellence next after -excellence in fight, to be able to show many sons; and to those who have -most the king sends gifts every year: for they consider number to be a -source of strength. And they educate their children, beginning at five -years old and going on till twenty, in three things only, in riding, in -shooting, and in speaking the truth: but before the boy is five years -old he does not come into the presence of his father, but lives with the -women; and it is so done for this reason, that if the child should die -while he is being bred up, he may not be the cause of any grief to his -father. - -137. I commend this custom of theirs, and also the one which is next -to be mentioned, namely that neither the king himself shall put any to -death for one cause alone, nor any of the other Persians for one cause -alone shall do hurt that is irremediable to any of his own servants; but -if after reckoning he finds that the wrongs done are more in number and -greater than the services rendered, 143 then only he gives vent to -his anger. Moreover they say that no one ever killed his own father or -mother, but whatever deeds have been done which seemed to be of this -nature, if examined must necessarily, they say, be found to be due -either to changelings or to children of adulterous birth; for, say they, -it is not reasonable to suppose that the true parent would be killed by -his own son. - -138. Whatever things it is not lawful for them to do, these it is not -lawful for them even to speak of: and the most disgraceful thing in -their estimation is to tell an lie, and next to this to owe money, this -last for many other reasons, but especially because it is necessary, -they say, for him who owes money, also sometimes to tell lies: and -whosoever of the men of the city has leprosy or whiteness of skin, he -does not come into a city nor mingle with the other Persians; and they -say that he has these diseases because he has offended in some way -against the Sun: but a stranger who is taken by these diseases, in many -regions 144 they drive out of the country altogether, and also white -doves, alleging against them the same cause. And into a river they -neither make water nor spit, neither do they wash their hands in it, -nor allow any other to do these things, but they reverence rivers very -greatly. - -139. This moreover also has chanced to them, which the Persians have -themselves failed to notice but I have not failed to do so:—their -names, which are formed to correspond with their bodily shapes or their -magnificence of station, end all with the same letter, that letter which -the Dorians call san and the Ionians sigma; with this you will find, if -you examine the matter, that all the Persian names end, not some with -this and others with other letters, but all alike. - -140. So much I am able to say for certain from my own knowledge about -them: but what follows is reported about their dead as a secret mystery -and not with clearness, namely that the body of a Persian man is not -buried until it has been torn by a bird or a dog. (The Magians I know -for a certainty have this practice, for they do it openly.) However that -may be, the Persians cover the body with wax and then bury it in the -earth. Now the Magians are distinguished in many ways from other men, -as also from the priests in Egypt: for these last esteem it a matter -of purity to kill no living creature except the animals which they -sacrifice; but the Magians kill with their own hands all creatures -except dogs and men, and they even make this a great end to aim at, -killing both ants and serpents and all other creeping and flying things. -About this custom then be it as it was from the first established; and I -now to the former narrative. 145 - -141. The Ionians and Aiolians, as soon as the Lydians had been subdued -by the Persians, sent messengers to Cyrus at Sardis, desiring to be his -subjects on the same terms as they had been subjects of Croesus. And -when he heard that which they proposed to him, he spoke to them a fable, -saying that a certain player on the pipe saw fishes in the sea and -played on his pipe, supposing that they would come out to land; but -being deceived in his expectation, he took a casting-net and enclosed -a great multitude of the fishes and drew them forth from the water: and -when he saw them leaping about, he said to the fishes: "Stop dancing I -pray you now, seeing that ye would not come out and dance before when -I piped." Cyrus spoke this fable to the Ionians and Aiolians for this -reason, because the Ionians had refused to comply before, when Cyrus -himself by a messenger requested them to revolt from Croesus, while now -when the conquest had been made they were ready to submit to Cyrus. Thus -he said to them in anger, and the Ionians, when they heard this answer -brought back to their cities, put walls round about them severally, and -gathered together to the Panionion, all except the men of Miletos, for -with these alone Cyrus had sworn an agreement on the same terms as the -Lydians had granted. The rest of the Ionians resolved by common consent -to send messengers to Sparta, to ask the Spartans to help the Ionians. - -142. These Ionians to whom belongs the Panionion had the fortune to -build their cities in the most favourable position for climate and -seasons of any men whom we know: for neither the regions above Ionia nor -those below, neither those towards the East nor those towards the West, -146 produce the same results as Ionia itself, the regions in the one -direction being oppressed by cold and moisture, and those in the other -by heat and drought. And these do not use all the same speech, but have -four different variations of language. 147 First of their cities on the -side of the South lies Miletos, and next to it Myus and Priene. These -are settlements made in Caria, and speak the same language with one -another; and the following are in Lydia,—Ephesos, Colophon, Lebedos, -Teos, Clazomenai, Phocaia: these cities resemble not at all those -mentioned before in the speech which they use, but they agree one with -another. There remain besides three Ionian cities, of which two are -established in the islands of Samos and Chios, and one is built upon the -mainland, namely Erythrai: now the men of Chios and of Erythrai use the -same form of language, but the Samians have one for themselves alone. -Thus there result four separate forms of language. - -143. Of these Ionians then those of Miletos were sheltered from danger, -since they had sworn an agreement; and those of them who lived in -islands had no cause for fear, for the Phenicians were not yet subjects -of the Persians and the Persians themselves were not sea-men. Now these -148 were parted off from the other Ionians for no other reason than -this:—The whole Hellenic nation was at that time weak, but of all its -races the Ionian was much the weakest and of least account: except -Athens, indeed, it had no considerable city. Now the other Ionians, and -among them the Athenians, avoided the name, not wishing to be called -Ionians, nay even now I perceive that the greater number of them are -ashamed of the name: but these twelve cities not only prided themselves -on the name but established a temple of their own, to which they gave -the name of Panionion, and they made resolution not to grant a share in -it to any other Ionians (nor indeed did any ask to share it except those -of Smyrna); - -144, just as the Dorians of that district which is now called the Five -Cities 149 but was formerly called the Six Cities, 150 take care not -to admit any of the neighbouring Dorians to the temple of Triopion, and -even exclude from sharing in it those of their own body who commit any -offence as regards the temple. For example, in the games of the Triopian -Apollo they used formerly to set bronze tripods as prizes for the -victors, and the rule was that those who received them should not carry -them out of the temple but dedicate them then and there to the god. -There was a man then of Halicarnassos, whose name was Agasicles, who -being a victor paid no regard to this rule, but carried away the tripod -to his own house and hung it up there upon a nail. On this ground -the other five cities, Lindos, Ialysos and Cameiros, Cos and Cnidos, -excluded the sixth city Halicarnassos from sharing in the temple. - -145. Upon these they laid this penalty: but as for the Ionians, I think -that the reason why they made of themselves twelve cities and would -not receive any more into their body, was because when they dwelt in -Peloponnesus there were of them twelve divisions, just as now there are -twelve divisions of the Achaians who drove the Ionians out: for first, -(beginning from the side of Sikyon) comes Pellene, then Aigeira and -Aigai, in which last is the river Crathis with a perpetual flow (whence -the river of the same name in Italy received its name), and Bura and -Helike, to which the Ionians fled for refuge when they were worsted by -the Achaians in fight, and Aigion and Rhypes and Patreis and Phareis -and Olenos, where is the great river Peiros, and Dyme and Tritaieis, of -which the last alone has an inland position. 151 These form now twelve -divisions of the Achaians, and in former times they were divisions of -the Ionians. - -146. For this reason then the Ionians also made for themselves twelve -cities; for at any rate to say that these are any more Ionians than -the other Ionians, or have at all a nobler descent, is mere folly, -considering that a large part of them are Abantians from Euboea, who -have no share even in the name of Ionia, and Minyai of Orchomenos have -been mingled with them, and Cadmeians and Dryopians and Phokians who -seceded from their native State and Molossians and Pelasgians of Arcadia -and Dorians of Epidauros and many other races have been mingled with -them; and those of them who set forth to their settlements from the City -Hall of Athens and who esteem themselves the most noble by descent -of the Ionians, these, I say, brought no women with them to their -settlement, but took Carian women, whose parents they slew: and on -account of this slaughter these women laid down for themselves a rule, -imposing oaths on one another, and handed it on to their daughters, that -they should never eat with their husbands, nor should a wife call her -own husband by name, for this reason, because the Ionians had slain -their fathers and husbands and children and then having done this had -them to wife. This happened at Miletos. - -147. Moreover some of them set Lykian kings over them, descendants of -Glaucos and Hippolochos, while others were ruled by Cauconians of Pylos, -descendants of Codros the son of Melanthos, and others again by princes -of the two races combined. Since however these hold on to the name more -than the other Ionians, let them be called, if they will, the Ionians of -truly pure descent; but in fact all are Ionians who have their descent -from Athens and who keep the feast of Apaturia; and this all keep except -the men of Ephesos and Colophon: for these alone of all the Ionians do -not keep the Apaturia, and that on the ground of some murder committed. - -148. Now the Panionion is a sacred place on the north side of Mycale, -set apart by common agreement of the Ionians for Poseidon of Helike 152; -and this Mycale is a promontory of the mainland running out Westwards -towards Samos, where the Ionians gathering together from their cities -used to hold a festival which they called the Panionia. (And not only -the feasts of the Ionians but also those of all the Hellenes equally are -subject to this rule, that their names all end in the same letter, just -like the names of the Persians.) 153 - -These then are the Ionian cities: - -149, and those of Aiolia are as follows:—Kyme, which is called -Phriconis, Larisai, Neon-teichos, Temnos, Killa, Notion, Aigiroëssa, -Pitane, Aigaiai, Myrina, Gryneia; these are the ancient cities of the -Aiolians, eleven in number, since one, Smyrna, was severed from them by -the Ionians; for these cities, that is those on the mainland, used also -formerly to be twelve in number. And these Aiolians had the fortune to -settle in a land which is more fertile than that of the Ionians but in -respect of climate less favoured. 154 - -150. Now the Aiolians lost Smyrna in the following manner:—certain men -of Colophon, who had been worsted in party strife and had been driven -from their native city, were received there for refuge: and after this -the Colophonian exiles watched for a time when the men of Smyrna were -celebrating a festival to Dionysos outside the walls, and then they -closed the gates against them and got possession of the city. After -this, when the whole body of Aiolians came to the rescue, they made an -agreement that the Ionians should give up the movable goods, and that -on this condition the Aiolians should abandon Smyrna. When the men of -Smyrna had done this, the remaining eleven cities divided them amongst -themselves and made them their own citizens. - -151. These then are the Aiolian cities upon the mainland, with the -exception of those situated on Mount Ida, for these are separate from -the rest. And of those which are in the islands, there are five in -Lesbos, for the sixth which was situated in Lesbos, namely Arisba, was -enslaved by the men of Methymna, though its citizens were of the same -race as they; and in Tenedos there is one city, and another in what are -called the "Hundred Isles." Now the Lesbians and the men of Tenedos, -like those Ionians who dwelt in the islands, had no cause for fear; but -the remaining cities came to a common agreement to follow the Ionians -whithersoever they should lead. - -152. Now when the messengers from the Ionians and Aiolians came to -Sparta (for this business was carried out with speed), they chose before -all others to speak for them the Phocaian, whose name was Pythermos. He -then put upon him a purple cloak, in order that as many as possible -of the Spartans might hear of it and come together, and having been -introduced before the assembly 155 he spoke at length, asking the -Spartans to help them. The Lacedemonians however would not listen to -him, but resolved on the contrary not to help the Ionians. So they -departed, and the Lacedemonians, having dismissed the messengers of the -Ionians, sent men notwithstanding in a ship of fifty oars, to find out, -as I imagine, about the affairs of Cyrus and about Ionia. These when -they came to Phocaia sent to Sardis the man of most repute among -them, whose name was Lacrines, to report to Cyrus the saying of the -Lacedemonians, bidding him do hurt to no city of the Hellas, since they -would not permit it. - -153. When the herald had spoken thus, Cyrus is said to have asked those -of the Hellenes whom he had with him, what men the Lacedemonians were -and how many in number, that they made this proclamation to him; and -hearing their answer he said to the Spartan herald: "Never yet did I -fear men such as these, who have a place appointed in the midst of their -city where they gather together and deceive one another by false oaths: -and if I continue in good health, not the misfortunes of the Ionians -will be for them a subject of talk, but rather their own." These words -Cyrus threw out scornfully with reference to the Hellenes in general, -because they have got for themselves 156 markets and practise buying and -selling there; for the Persians themselves are not wont to use markets -nor have they any market-place at all. After this he entrusted Sardis to -Tabalos a Persian, and the gold both of Croesus and of the other Lydians -he gave to Pactyas a Lydian to take charge of, and himself marched -away to Agbatana, taking with him Croesus and making for the present no -account of the Ionians. For Babylon stood in his way still, as also the -Bactrian nation and the Sacans and the Egyptians; and against these he -meant to make expeditions himself, while sending some other commander -about the Ionians. - -154. But when Cyrus had marched away from Sardis, Pactyas caused the -Lydians to revolt from Tabalos and from Cyrus. This man went down to the -sea, and having in his possession all the gold that there had been in -Sardis, he hired for himself mercenaries and persuaded the men of the -sea-coast to join his expedition. So he marched on Sardis and besieged -Tabalos, having shut himself up in the citadel. - -155. Hearing this on his way, Cyrus said to Croesus as follows: -"Croesus, what end shall I find of these things which are coming to -pass? The Lydians will not cease as it seems, from giving trouble to -me and from having it themselves. I doubt me if it were not best 157 to -sell them all as slaves; for as it is, I see that I have done in like -manner as if one should slay the father and then spare his sons: just so -I took prisoner and am carrying away thee, who wert much more than the -father of the Lydians, while to the Lydians themselves I delivered up -their city; and can I feel surprise after this that they have revolted -from me?" Thus he said what was in his mind, but Croesus answered him as -follows, fearing lest he should destroy Sardis: "O king, that which thou -hast said is not without reason; but do not thou altogether give vent -to thy wrath, nor destroy an ancient city which is guiltless both of the -former things and also of those which have come to pass now: for as -to the former things it was I who did them and I bear the consequences -heaped upon my head; 158 and as for what is now being done, since the -wrongdoer is Pactyas to whom thou didst entrust the charge of Sardis, -let him pay the penalty. But the Lydians I pray thee pardon, and lay -upon them commands as follows, in order that they may not revolt nor -be a cause of danger to thee:—send to them and forbid them to possess -weapons of war, but bid them on the other hand put on tunics under their -outer garments and be shod with buskins, and proclaim to them that they -train their sons to play the lyre and the harp and to be retail-dealers; -and soon thou shalt see, O king, that they have become women instead of -men, so that there will be no fear that they will revolt from thee." - -156. Croesus, I say, suggested to him this, perceiving that this was -better for the Lydians than to be reduced to slavery and sold; for he -knew that if he did not offer a sufficient reason, he would not persuade -Cyrus to change his mind, and he feared lest at some future time, if -they should escape the present danger, the Lydians might revolt from -the Persians and be destroyed. And Cyrus was greatly pleased with the -suggestion made and slackened from his wrath, saying that he agreed with -his advice. Then he called Mazares a Mede, and laid charge upon him to -proclaim to the Lydians that which Croesus suggested, and moreover to -sell into slavery all the rest who had joined with the Lydians in the -expedition to Sardis, and finally by all means to bring Pactyas himself -alive to Cyrus. - -157. Having given this charge upon the road, he continued his march to -the native land of the Persians; but Pactyas hearing that an army was -approaching to fight against him was struck with fear and fled away -forthwith to Kyme. Then Mazares the Mede marched upon Sardis with a -certain portion of the army of Cyrus, and as he did not find Pactyas or -his followers any longer at Sardis, he first compelled the Lydians to -perform the commands of Cyrus, and by his commands the Lydians changed -the whole manner of their life. After this Mazares proceeded to send -messengers to Kyme bidding them give up Pactyas: and the men of Kyme -resolved to refer to the god at Branchidai the question what counsel -they should follow. For there was there an Oracle established of old -time, which all the Ionians and Aiolians were wont to consult; and this -place is in the territory of Miletos above the port of Panormos. - -158. So the men of Kyme sent messengers to the Branchidai 159 to inquire -of the god, and they asked what course they should take about Pactyas so -as to do that which was pleasing to the gods. When they thus inquired, -the answer was given them that they should deliver up Pactyas to the -Persians: and the men of Kyme, having heard this answer reported, were -disposed to give him up. Then when the mass of the people were thus -disposed, Aristodicos the son of Heracleides, a man of repute among the -citizens, stopped the men of Kyme from doing so, having distrust of the -answer and thinking that those sent to inquire were not speaking the -truth; until at last other messengers were sent to the Oracle to ask a -second time about Pactyas, and of them Aristodicos was one. - -159. When these came to Branchidai, Aristodicos stood forth from the -rest and consulted the Oracle, asking as follows: Lord, 160 there came -to us a suppliant for protection Pactyas the Lydian, flying from a -violent death at the hands of the Persians, and they demand him from us, -bidding the men of Kyme give him up. But we, though we fear the power of -the Persians, yet have not ventured up to this time to deliver to them -the suppliant, until thy counsel shall be clearly manifested to us, -saying which of the two things we ought to do." He thus inquired, but -the god again declared to them the same answer, bidding them deliver up -Pactyas to the Persians. Upon this Aristodicos with deliberate purpose -did as follows:—he went all round the temple destroying the nests of the -sparrows 161 and of all the other kinds of birds which had been hatched -on the temple: and while he was doing this, it is said that a voice came -from the inner shrine directed to Aristodicos and speaking thus: "Thou -most impious of men, why dost thou dare to do this? Dost thou carry -away by force from my temple the suppliants for my protection?" And -Aristodicos, it is said, not being at all at a loss replied to this: -"Lord, dost thou thus come to the assistance of thy suppliants, and yet -biddest the men of Kyme deliver up theirs?" and the god answered him -again thus: "Yea, I bid you do so, that ye may perish the more quickly -for your impiety; so that ye may not at any future time come to the -Oracle to ask about delivering up of suppliants." - -160. When the men of Kyme heard this saying reported, not wishing either -to be destroyed by giving him up or to be besieged by keeping him with -them, they sent him away to Mytilene. Those of Mytilene however, when -Mazares sent messages to them, were preparing to deliver up Pactyas -for a price, but what the price was I cannot say for certain, since the -bargain was never completed; for the men of Kyme, when they learnt that -this was being done by the Mytilenians, sent a vessel to Lesbos and -conveyed away Pactyas to Chios. After this he was dragged forcibly from -the temple of Athene Poliuchos by the Chians and delivered up: and the -Chians delivered him up receiving Atarneus in , (now this Atarneus is a -region of Mysia 162 opposition Lesbos). So the Persians having received -Pactyas kept him under guard, meaning to produce him before Cyrus. And -a long time elapsed during which none of the Chians either used -barley-meal grown in this region of Atarneus, for pouring out in -sacrifice to any god, or baked cakes for offering of the corn which grew -there, but all the produce of this land was excluded from every kind of -sacred service. - -161. The men of Chios had then delivered up Pactyas; and after this -Mazares made expedition against those who had joined in besieging -Tabalos: and first he reduced to slavery those of Priene, then he -overran the whole plain of the Maiander making spoil of it for his army, -and Magnesia in the same manner: and straightway after this he fell sick -and died. - -162. After he was dead, Harpagos came down to take his place in command, -being also a Mede by race (this was the man whom the king of the Medes -Astyages feasted with the unlawful banquet, and who helped to give the -kingdom to Cyrus). This man, being appointed commander then by Cyrus, -came to Ionia and proceeded to take the cities by throwing up mounds -against them: for when he had enclosed any people within their walls, -then he threw up mounds against the walls and took their city by storm; -and the first city of Ionia upon which he made an attempt was Phocaia. - -163. Now these Phocaians were the first of the Hellenes who made long -voyages, and these are they who discovered the Adriatic and Tyrsenia and -Iberia and Tartessos: and they made voyages not in round ships, but in -vessels of fifty oars. These came to Tartessos and became friends with -the king of the Tartessians whose name was Arganthonios: he was ruler -of the Tartessians for eighty years and lived in all one hundred and -twenty. With this man, I say, the Phocaians became so exceedingly -friendly, that first he bade them leave Ionia and dwell wherever they -desired in his own land; and as he did not prevail upon the Phocaians -to do this, afterwards, hearing from them of the Mede how his power was -increasing, he gave them money to build a wall about their city: and he -did this without sparing, for the circuit of the wall is many furlongs -163 in extent, and it is built all of large stones closely fitted -together. - -164. The wall of the Phocaians was made in this manner: and Harpagos -having marched his army against them began to besiege them, at the same -time holding forth to them proposals and saying that it was enough to -satisfy him if the Phocaians were willing to throw down one battlement -of their wall and dedicate one single house. 164 But the Phocaians, -being very greatly grieved at the thought of subjection, said that they -wished to deliberate about the matter for one day and after that they -would give their answer; and they asked him to withdraw his army from -the wall while they were deliberating. Harpagos said that he knew very -well what they were meaning to do, nevertheless he was willing to allow -them to deliberate. So in the time that followed, when Harpagos -had withdrawn his army from the wall, the Phocaians drew down their -fifty-oared galleys to the sea, put into them their children and women -and all their movable goods, and besides them the images out of the -temples and the other votive offerings except such as were made of -bronze or stone or consisted of paintings, all the rest, I say, they -put into the ships, and having embarked themselves they sailed towards -Chios; and the Persians obtained possession of Phocaia, the city being -deserted of the inhabitants. - -165. But as for the Phocaians, since the men of Chios would not sell -them at their request the islands called Oinussai, from the fear lest -these islands might be made a seat of trade and their island might be -shut out, therefore they set out for Kyrnos: 165 for in Kyrnos -twenty years before this they had established a city named Alalia, in -accordance with an oracle, (now Arganthonios by that time was dead). And -when they were setting out for Kyrnos they first sailed to Phocaia and -slaughtered the Persian garrison, to whose charge Harpagos had -delivered the city; then after they had achieved this they made solemn -imprecations on any one of them who should be left behind from their -voyage, and moreover they sank a mass of iron in the sea and swore that -not until that mass should appear again on the surface 166 would they to -Phocaia. However as they were setting forth to Kyrnos, more than half of -the citizens were seized with yearning and regret for their city and for -their native land, and they proved false to their oath and sailed back -to Phocaia. But those of them who kept the oath still, weighed anchor -from the islands of Oinussai and sailed. - -166. When these came to Kyrnos, for five years they dwelt together with -those who had come thither before, and they founded temples there. -Then, since they plundered the property of all their neighbours, -the Tyrsenians and Carthaginians 167 made expedition against them by -agreement with one another, each with sixty ships. And the Phocaians -also manned their vessels, sixty in number, and came to meet the enemy -in that which is called the Sardinian sea: and when they encountered one -another in the sea-fight the Phocaians won a kind of Cadmean victory, -for forty of their ships were destroyed and the remaining twenty were -disabled, having had their prows bent aside. So they sailed in to Alalia -and took up their children and their women and their other possessions -as much as their ships proved capable of carrying, and then they left -Kyrnos behind them and sailed to Rhegion. - -167. But as for the crews of the ships that were destroyed, the -Carthaginians and Tyrsenians obtained much the greater number of them, -168 and these they brought to land and killed by stoning. After this the -men of Agylla found that everything which passed by the spot where the -Phocaians were laid after being stoned, became either distorted, or -crippled, or paralysed, both small cattle and beasts of burden and -human creatures: so the men of Agylla sent to Delphi desiring to purge -themselves of the offence; and the Pythian prophetess bade them do that -which the men of Agylla still continue to perform, that is to say, they -make great sacrifices in honour of the dead, and hold at the place a -contest of athletics and horse-racing. These then of the Phocaians had -the fate which I have said; but those of them who took refuge at Rhegion -started from thence and took possession of that city in the land of -Oinotria which now is called Hyele. This they founded having learnt from -a man of Poseidonia that the Pythian prophetess by her answer meant -them to found a temple to Kyrnos, who was a hero, and not to found a -settlement in the island of Kyrnos. 169 - -168. About Phocaia in Ionia it happened thus, and nearly the same thing -also was done by the men of Teos: for as soon as Harpagos took their -wall with a mound, they embarked in their ships and sailed straightway -for Thrace; and there they founded the city of Abdera, which before -them Timesios of Clazomenai founded and had no profit therefrom, but -was driven out by the Thracians; and now he is honoured as a hero by the -Teïans in Abdera. - -169. These alone of all the Ionians left their native cities because -they would not endure subjection: but the other Ionians except the -Milesians did indeed contend in arms with Harpagos like those who left -their homes, and proved themselves brave men, fighting each for his own -native city; but when they were defeated and captured they remained all -in their own place and performed that which was laid upon them: but the -Milesians, as I have also said before, had made a sworn agreement with -Cyrus himself and kept still. Thus for the second time Ionia had been -reduced to subjection. And when Harpagos had conquered the Ionians on -the mainland, then the Ionians who dwelt in the islands, being struck -with fear by these things, gave themselves over to Cyrus. - -170. When the Ionians had been thus evilly entreated but were continuing -still to hold their gatherings as before at the Panionion, Bias a man -of Priene set forth to the Ionians, as I am informed, a most profitable -counsel, by following which they might have been the most prosperous -of all the Hellenes. He urged that the Ionians should set forth in one -common expedition and sail to Sardinia, and after that found a single -city for all the Ionians: and thus they would escape subjection and -would be prosperous, inhabiting the largest of all islands and being -rulers over others; whereas, if they remained in Ionia, he did not -perceive, he said, that freedom would any longer exist for them. This -was the counsel given by Bias of Priene after the Ionians had been -ruined; but a good counsel too was given before the ruin of Ionia -by Thales a man of Miletos, who was by descent of Phenician race. He -advised the Ionians to have one single seat of government, 170 and that -this should be at Teos (for Teos, he said, was in the centre of Ionia), -and that the other cities should be inhabited as before, but accounted -just as if they were demes. - -These men 171 set forth to them counsels of the kind which I have said: - -171. but Harpagos, after subduing Ionia, proceeded to march against the -Carians and Caunians and Lykians, taking also Ionians and Aiolians to -help him. Of these the Carians came to the mainland from the islands; -for being of old time subjects of Minos and being called Leleges, they -used to dwell in the islands, paying no tribute, so far back as I am -able to arrive by hearsay, but whenever Minos required it, they used -to supply his ships with seamen: and as Minos subdued much land and was -fortunate in his fighting, the Carian nation was of all nations by much -the most famous at that time together with him. And they produced three -inventions of which the Hellenes adopted the use; that is to say, the -Carians were those who first set the fashion of fastening crests on -helmets, and of making the devices which are put onto shields, and these -also were the first who made handles for their shields, whereas up to -that time all who were wont to use shields carried them without handles -and with leathern straps to guide them, having them hung about their -necks and their left shoulders. Then after the lapse of a long time the -Dorians and Ionians drove the Carians out of the islands, and so they -came to the mainland. With respect to the Carians the Cretans relate -that it happened thus; the Carians themselves however do not agree with -this account, but suppose that they are dwellers on the mainland from -the beginning, 172 and that they went always by the same name which they -have now: and they point as evidence of this to an ancient temple of -Carian Zeus at Mylasa, in which the Mysians and Lydians share as being -brother races of the Carians, for they say that Lydos and Mysos were -brothers of Car; these share in it, but those who being of another race -have come to speak the same language as the Carians, these have no share -in it. - -172. It seems to me however that the Caunians are dwellers there from -the beginning, though they say themselves that they came from Crete: but -they have been assimilated to the Carian race in language, or else the -Carians to the Caunian race, I cannot with certainty determine which. -They have customs however in which they differ very much from all other -men as well as from the Carians; for example the fairest thing in their -estimation is to meet together in numbers for drinking, according to -equality of age or friendship, both men, women, and children; and again -when they had founded temples for foreign deities, afterwards they -changed their purpose and resolved to worship only their own native -gods, and the whole body of Caunian young men put on their armour and -made pursuit as far as the borders of the Calyndians, beating the air -with their spears; and they said that they were casting the foreign gods -out of the land. Such are the customs which these have. - -173. The Lykians however have sprung originally from Crete (for in old -time the whole of Crete was possessed by Barbarians): and when the sons -of Europa, Sarpedon and Minos, came to be at variance in Crete about the -kingdom, Minos having got the better in the strife of parties drove -out both Sarpedon himself and those of his party: and they having been -expelled came to the land of Milyas in Asia, for the land which now the -Lykians inhabit was anciently called Milyas, and the Milyans were then -called Solymoi. Now while Sarpedon reigned over them, they were called -by the name which they had when they came thither, and by which the -Lykians are even now called by the neighbouring tribes, namely Termilai; -but when from Athens Lycos the son of Pandion came to the land of the -Termilai and to Sarpedon, he too having been driven out by his brother -namely Aigeus, then by the name taken from Lycos they were called after -a time Lykians. The customs which these have are partly Cretan and -partly Carian; but one custom they have which is peculiar to them, and -in which they agree with no other people, that is they call themselves -by their mothers and not by their fathers; and if one asks his neighbour -who he is, he will state his parentage on the mother's side and -enumerate his mother's female ascendants: and if a woman who is a -citizen marry a slave, the children are accounted to be of gentle birth; -but if a man who is a citizen, though he were the first man among them, -have a slave for wife or concubine, the children are without civil -rights. - -174. Now the Carians were reduced to subjection by Harpagos without any -brilliant deed displayed either by the Carians themselves or by those -of the Hellenes who dwell in this land. Of these last there are besides -others the men of Cnidos, settlers from Lacedemon, whose land runs out -into the sea, 173 being in fact the region which is called Triopion, -beginning from the peninsula of Bybassos: and since all the land of -Cnidos except a small part is washed by the sea (for the part of it -which looks towards the North is bounded by the Gulf of Keramos, and -that which looks to the South by the sea off Syme and Rhodes), therefore -the men of Cnidos began to dig through this small part, which is about -five furlongs across, while Harpagos was subduing Ionia, desiring to -make their land an island: and within the isthmus all was theirs, 174 -for where the territory of Cnidos ends in the direction of the mainland, -here is the isthmus which they were digging across. And while the -Cnidians were working at it with a great number of men, it was perceived -that the men who worked suffered injury much more than might have been -expected and in a more supernatural manner, both in other parts of their -bodies and especially in their eyes, when the rock was being broken -up; so they sent men to ask the Oracle at Delphi what the cause of -the difficulty was. And the Pythian prophetess, as the men of Cnidos -themselves report, gave them this reply in trimeter verse:— - - - "Fence not the place with towers, nor dig the isthmus through; - Zeus would have made your land an island, had he willed." - -When the Pythian prophetess had given this oracle, the men of Cnidos -not only ceased from their digging but delivered themselves to Harpagos -without resistance, when he came against them with his army. - -175. There were also the Pedasians, who dwelt in the inland country -above Halicarnassos; and among these, whenever anything hurtful is about -to happen either to themselves or to their neighbours, the priestess -of Athene has a great beard: this befell them three times. These of -all about Caria were the only men who held out for any time against -Harpagos, and they gave him trouble more than any other people, having -fortified a mountain called Lide. - -176. After a time the Pedasians were conquered; and the Lykians, when -Harpagos marched his army into the plain of Xanthos, came out against -him 175 and fought, few against many, and displayed proofs of valour; -but being defeated and confined within their city, they gathered -together into the citadel their wives and their children, their property -and their servants, and after that they set fire to this citadel, so -that it was all in flames, and having done so and sworn terrible oaths -with one another, they went forth against the enemy 176 and were slain -in fight, that is to say all the men of Xanthos: and of the Xanthians -who now claim to be Lykians the greater number have come in from abroad, -except only eighty households; but these eighty households happened -at that time to be away from their native place, and so they escaped -destruction. Thus Harpagos obtained possession of Caunos, for the men of -Caunos imitated in most respects the behaviour of the Lykians. - -177. So Harpagos was conquering the coast regions of Asia; and Cyrus -himself meanwhile was doing the same in the upper parts of it, subduing -every nation and passing over none. Now most of these actions I shall -pass over in silence, but the undertakings which gave him trouble more -than the rest and which are the most worthy of note, of these I shall -make mention. - -178. Cyrus, so soon as he had made subject to himself all other parts -of the mainland, proceeded to attack the Assyrians. Now Assyria -has doubtless many other great cities, but the most famous and the -strongest, and the place where the seat of their monarchy had been -established after Nineveh was destroyed, was Babylon; which was a city -such as I shall say.—It lies in a great plain, and in size it is such -that each face measures one hundred and twenty furlongs, 177 the shape -of the whole being square; thus the furlongs of the circuit of the city -amount in all to four hundred and eighty. Such is the size of the city -of Babylon, and it had a magnificence greater than all other cities of -which we have knowledge. First there runs round it a trench deep and -broad and full of water; then a wall fifty royal cubits in thickness -and two hundred cubits in height: now the royal cubit is larger by three -fingers than the common cubit. 178 - -179. I must also tell in addition to this for what purpose the earth was -used, which was taken out of the trench, and in what manner the wall was -made. As they dug the trench they made the earth which was carried out -of the excavation into bricks, and having moulded enough bricks they -baked them in kilns; and then afterwards, using hot asphalt for mortar -and inserting reed mats at every thirty courses of brickwork, they built -up first the edges of the trench and then the wall itself in the same -manner: and at the top of the wall along the edges they built chambers -of one story facing one another; and between the rows of chambers they -left space to drive a four-horse chariot. In the circuit of the wall -there are set a hundred gates made of bronze throughout, and the -gate-posts and lintels likewise. Now there is another city distant from -Babylon a space of eight days' journey, of which the name is Is; and -there is a river there of no great size, and the name of the river is -also Is, and it sends its stream into the river Euphrates. This river Is -throws up together with its water lumps of asphalt in great abundance, -and thence was brought the asphalt for the wall of Babylon. - -180. Babylon then was walled in this manner; and there are two divisions -of the city; for a river whose name is Euphrates parts it in the middle. -This flows from the land of the Armenians and is large and deep and -swift, and it flows out into the Erythraian sea. The wall then on each -side has its bends 179 carried down to the river, and from this point -the walls stretch along each bank of the stream in the form of a rampart -of baked bricks: and the city itself is full of houses of three and -four stories, and the roads by which it is cut up run in straight lines, -including the cross roads which lead to the river; and opposite to each -road there were set gates in the rampart which ran along the river, in -many in number as the ways, 180 and these also were of bronze and led -like the ways 181 to the river itself. - -181. This wall then which I have mentioned is as it were a cuirass 182 -for the town, and another wall runs round within it, not much weaker for -defence than the first but enclosing a smaller space. 183 And in each -division of the city was a building in the midst, in the one the king's -palace of great extent and strongly fortified round, and in the other -the temple of Zeus Belos with bronze gates, and this exists still up to -my time and measures two furlongs each way, 184 being of a square shape: -and in the midst of the temple 185 is built a solid tower measuring a -furlong both in length and in breadth, and on this tower another tower -has been erected, and another again upon this, and so on up to the -number of eight towers. An ascent to these has been built running -outside round about all the towers; and when one reaches about the -middle of the ascent one finds a stopping-place and seats to rest upon, -on which those who ascend sit down and rest: and on the top of the last -tower there is a large cell, 186 and in the cell a large couch is laid, -well covered, and by it is placed a golden table: and there is no image -there set up nor does any human being spend the night there except only -one woman of the natives of the place, whomsoever the god shall choose -from all the woman, as say the Chaldeans who are the priests of this -god. - -182. These same men say also, but I do not believe them, that the god -himself comes often to the cell and rests upon the couch, as happens -likewise in the Egyptian Thebes according to the report of the -Egyptians, for there also a woman sleeps in the temple of the Theban -Zeus (and both these women are said to abstain from commerce with men), -and as happens also with the prophetess 187 of the god in Patara of -Lykia, whenever there is one, for there is not always an Oracle there, -but whenever there is one, then she is shut up during the nights in the -temple within the cell. - -183. There is moreover in the temple at Babylon another cell below, -wherein is a great image of Zeus sitting, made of gold, and by it is -placed a large table of gold, and his footstool and seat are of gold -also; and, as the Chaldeans reported, the weight of the gold of which -these things are made is eight hundred talents. Outside this cell is -an altar of gold; and there is also another altar of great size, where -full-grown animals 188 are sacrificed, whereas on the golden altar it -is not lawful to sacrifice any but young sucklings only: and also on the -larger altar the Chaldeans offer one thousand talents of frankincense -every year at the time when they celebrate the feast in honour of this -god. There was moreover in these precincts still remaining at the time -of Cyrus, 189 a statue twelve cubits high, of gold and solid. This I -did not myself see, but that which is related by the Chaldeans I relate. -Against this statue Dareios the son of Hystaspes formed a design, but -he did not venture to take it: it was taken however by Xerxes the son of -Dareios, who also killed the priest when he forbade him to meddle with -the statue. This temple, then, is thus adorned with magnificence, and -there are also many private votive-offerings. - -184. Of this Babylon, besides many other rulers, of whom I shall make -mention in the Assyrian history, and who added improvement to the walls -and temples, there were also two who were women. Of these, the one who -ruled first, named Semiramis, who lived five generations before the -other, produced banks of earth in the plain which are a sight worth -seeing; and before this the river used to flood like a sea over the -whole plain. - -185. The queen who lived after her time, named Nitocris, was wiser than -she who had reigned before; and in the first place she left behind her -monuments which I shall tell of; then secondly, seeing that the monarchy -of the Medes was great and not apt to remain still, but that besides -other cities even Nineveh had been captured by it, she made provision -against it in so far as she was able. First, as regards the river -Euphrates which flows through the midst of their city, whereas before -this it flowed straight, she by digging channels above made it so -winding that it actually comes three times in its course to one of the -villages in Assyria; and the name of the village to which the Euphrates -comes is Ardericca; and at this day those who travel from this Sea of -ours to Babylon, in their voyage down the river Euphrates 18901 arrive -three times at this same village and on three separate days. This she -did thus; and she also piled up a mound along each bank of the river, -which is worthy to cause wonder for its size and height: and at a great -distance above Babylon, she dug a basin for a lake, which she caused to -extend along at a very small distance from the river, 190 excavating it -everywhere of such depth as to come to water, and making the extent such -that the circuit of it measured four hundred and twenty furlongs: and -the earth which was dug out of this excavation she used up by piling it -in mounds along the banks of the river: and when this had been dug by -her she brought stones and set them all round it as a facing wall. Both -these two things she did, that is she made the river to have a winding -course, and she made the place which was dug out all into a swamp, in -order that the river might run more slowly, having its force broken -by going round many bends, and that the voyages might be winding to -Babylon, and after the voyages there might succeed a long circuit of the -pool. These works she carried out in that part where the entrance to the -country was, and the shortest way to it from Media, so that the Medes -might not have dealings with her kingdom and learn of her affairs. - -186. These defences she cast round her city from the depth; and she made -the following addition which was dependent upon them:—The city was in -two divisions, and the river occupied the space between; and in the -time of the former rulers, when any one wished to pass over from the -one division to the other, he had to pass over in a boat, and that, as I -imagine, was troublesome: she however made provision also for this; for -when she was digging the basin for the lake she left this other monument -of herself derived from the same work, that is, she caused stones to be -cut of very great length, and when the stones were prepared for her and -the place had been dug out, she turned aside the whole stream of the -river into the place which she had been digging; and while this was -being filled with water, the ancient bed of the river being dried up in -the meantime, she both built up with baked bricks after the same fashion -as the wall the edges of the river, where it flows through the city, and -the places of descent leading from the small gateways to the river; and -also about the middle of the city, as I judge, with the stones which -she had caused to be dug out she proceeded to build a bridge, binding -together the stones with iron and lead: and upon the top she laid -squared timbers across, to remain there while it was daytime, over which -the people of Babylon made the passage across; but at night they used to -take away these timbers for this reason, namely that they might not go -backwards and forwards by night and steal from one another: and when the -place dug out had been made into a lake full of water by the river, and -at the same time the bridge had been completed, then she conducted the -Euphrates back into its ancient channel from the lake, and so the -place dug out being made into a swamp was thought to have served a good -purpose, and there had been a bridge set up for the men of the city. - -187. This same queen also contrived a snare of the following kind:—Over -that gate of the city through which the greatest number of people passed -she set up for herself a tomb above the very gate itself. And on the -tomb she engraved writing which said thus: "If any of the kings of -Babylon who come after me shall be in want of wealth, let him open my -tomb and take as much as he desires; but let him not open it for any -other cause, if he be not in want; for that will not be well." 191 This -tomb was undisturbed until the kingdom came to Dareios; but to Dareios -it seemed that it was a monstrous thing not to make any use of this -gate, and also, when there was money lying there, not to take it, -considering that the money itself invited him to do so. Now the reason -why he would not make any use of this gate was because the corpse would -have been above his head as he drove through. He then, I say, opened the -tomb and found not indeed money but the corpse, with writing which said -thus: "If thou hadst not been insatiable of wealth and basely covetous, -thou wouldest not have opened the resting-places of the dead." - -188. This queen then is reported to have been such as I have described: -and it was the son of this woman, bearing the same name as his father, -Labynetos, and being ruler over the Assyrians, against whom Cyrus was -marching. Now the great king makes his marches not only well furnished -192 from home with provisions for his table and with cattle, but also -taking with him water from the river Choaspes, which flows by Susa, of -which alone and of no other river the king drinks: and of this water of -the Choaspes boiled, a very great number of waggons, four-wheeled -and drawn by mules, carry a supply in silver vessels, and go with him -wherever he may march at any time. - -189. Now when Cyrus on his way towards Babylon arrived at the river -Gyndes,—of which river the springs are in the mountains of the -Matienians, and it flows through the Dardanians and runs into another -river, the Tigris, which flowing by the city of Opis runs out into the -Erythraian Sea,—when Cyrus, I say, was endeavouring to cross this river -Gyndes, which is a navigable stream, then one of his sacred white horses -in high spirit and wantonness went into the river and endeavoured to -cross, but the stream swept it under water and carried it off forthwith. -And Cyrus was greatly moved with anger against the river for having done -thus insolently, and he threatened to make it so feeble that for the -future even women could cross it easily without wetting the knee. So -after this threat he ceased from his march against Babylon and divided -his army into two parts; and having divided it he stretched lines and -marked out straight channels, 193 one hundred and eighty on each bank of -the Gyndes, directed every way, and having disposed his army along them -he commanded them to dig: so, as a great multitude was working, the work -was completed indeed, but they spent the whole summer season at this -spot working. - -190. When Cyrus had taken vengeance on the river Gyndes by dividing it -into three hundred and sixty channels, and when the next spring was just -beginning, then at length he continued his advance upon Babylon: and -the men of Babylon had marched forth out of their city and were awaiting -him. So when in his advance he came near to the city, the Babylonians -joined battle with him, and having been worsted in the fight they were -shut up close within their city. But knowing well even before this that -Cyrus was not apt to remain still, and seeing him lay hands on every -nation equally, they had brought in provisions beforehand 194 for very -many years. So while these made no account of the siege, Cyrus was -in straits what to do, for much time went by and his affairs made no -progress onwards. - -191. Therefore, whether it was some other man who suggested it to him -when he was in a strait what to do, or whether he of himself perceived -what he ought to do, he did as follows:—The main body of his army 195 he -posted at the place where the river runs into the city, and then again -behind the city he set others, where the river issues forth from the -city; and he proclaimed to his army that so soon as they should see that -the stream had become passable, they should enter by this way into the -city. Having thus set them in their places and in this manner exhorted -them he marched away himself with that part of his army which was not -fit for fighting: and when he came to the lake, Cyrus also did the same -things which the queen of the Babylonians had done as regards the river -and the lake; that is to say, he conducted the river by a channel into -the lake, which was at that time a swamp, and so made the former course -of the river passable by the sinking of the stream. When this had been -done in such a manner, the Persians who had been posted for this very -purpose entered by the bed of the river Euphrates into Babylon, the -stream having sunk so far that it reached about to the middle of a man's -thigh. Now if the Babylonians had had knowledge of it beforehand or had -perceived that which was being done by Cyrus, they would have allowed -196 the Persians to enter the city and then destroyed them miserably; -for if they had closed all the gates that led to the river and mounted -themselves upon the ramparts which were carried along the banks of the -stream, they would have caught them as it were in a fish-wheal: but as -it was, the Persians came upon them unexpectedly; and owing to the size -of the city (so it is said by those who dwell there) after those about -the extremities of the city had suffered capture, those Babylonians who -dwelt in the middle did not know that they had been captured; but -as they chanced to be holding a festival, they went on dancing and -rejoicing during this time until they learnt the truth only too well. - -Babylon then had thus been taken for the first time: - -192, and as to the resources of the Babylonians how great they are, I -shall show by many other proofs and among them also by this:—For the -support of the great king and his army, apart from the regular tribute -the whole land of which he is ruler has been distributed into portions. -Now whereas twelve months go to make up the year, for four of these he -has his support from the territory of Babylon, and for the remaining -eight months from the whole of the rest of Asia; thus the Assyrian -land is in regard to resources the third part of all Asia: and the -government, or satrapy as it is called by the Persians, of this -territory is of all the governments by far the best; seeing that when -Tritantaichmes son of Artabazos had this province from the king, there -came in to him every day an artab full of silver coin (now the artab -is a Persian measure and holds more than the medimnos of Attica 197 by -three Attic choinikes); and of horses he had in this province as his -private property, apart from the horses for use in war, eight hundred -stallions and sixteen thousand mares, for each of these stallions served -twenty mares: of Indian hounds moreover such a vast number were -kept that four large villages in the plain, being free from other -contributions, had been appointed to provide food for the hounds. - -193. Such was the wealth which belonged to the ruler of Babylon. Now -the land of the Assyrians has but little rain; and this little gives -nourishment to the root of the corn, but the crop is ripened and the ear -comes on by the help of watering from the river, not as in Egypt by the -coming up of the river itself over the fields, but the crop is watered -by hand or with swing-buckets. For the whole Babylonian territory like -the Egyptian is cut up into channels, and the largest of the channels is -navigable for ships and runs in the direction of the sunrising in winter -from the Euphrates to another river, namely the Tigris, along the bank -of which lay the city of Nineveh. This territory is of all that we know -the best by far for producing corn: 198 as to trees, 199 it does -not even attempt to bear them, either fig or vine or olive, but for -producing corn it is so good that it s as much as two-hundred-fold -for the average, and when it bears at its best it produces -three-hundred-fold. The leaves of the wheat and barley there grow to -be full four fingers broad; and from millet and sesame seed how large -a tree grows, I know myself but shall not record, being well aware that -even what has already been said relating to the crops produced has been -enough to cause disbelief in those who have not visited the Babylonian -land. They use no oil of olives, but only that which they make of sesame -seed; and they have date-palms growing over all the plain, most of them -fruit-bearing, of which they make both solid food and wine and honey; -and to these they attend in the same manner as to fig-trees, and in -particular they take the fruit of those palms which the Hellenes call -male-palms, and tie them upon the date-bearing palms, so that their -gall-fly may enter into the date and ripen it and that the fruit of -the palm may not fall off: for the male-palm produces gall-flies in its -fruit just as the wild-fig does. - -194. But the greatest marvel of all the things in the land after the -city itself, to my mind is this which I am about to tell: Their boats, -those I mean which go down the river to Babylon, are round and all of -leather: for they make ribs for them of willow which they cut in the -land of the Armenians who dwell above the Assyrians, and round these -they stretch hides which serve as a covering outside by way of hull, not -making broad the stern nor gathering in the prow to a point, but making -the boats round like a shield: and after that they stow the whole boat -with straw and suffer it to be carried down the stream full of cargo; -and for the most part these boats bring down casks of palm-wood 200 -filled with wine. The boat is kept straight by two steering-oars and -two men standing upright, and the man inside pulls his oar while the man -outside pushes. 201 These vessels are made both of very large size and -also smaller, the largest of them having a burden of as much as five -thousand talents' weight; 202 and in each one there is a live ass, and -in those of larger size several. So when they have arrived at Babylon in -their voyage and have disposed of their cargo, they sell by auction the -ribs of the boat and all the straw, but they pack the hides upon their -asses and drive them off to Armenia: for up the stream of the river -it is not possible by any means to sail, owing to the swiftness of the -current; and for this reason they make their boats not of timber but -of hides. Then when they have come back to the land of the Armenians, -driving their asses with them, they make other boats in the same manner. - -195. Such are their boats; and the following is the manner of dress -which they use, namely a linen tunic reaching to the feet, and over this -they put on another of wool, and then a white mantle thrown round, while -they have shoes of a native fashion rather like the Boeotian slippers. -They wear their hair long and bind their heads round with fillets, 203 -and they are anointed over the whole of their body with perfumes. Each -man has a seal and a staff carved by hand, and on each staff is carved -either an apple or a rose or a lily or an eagle or some other device, -for it is not their custom to have a staff without a device upon it. - -196. Such is the equipment of their bodies: and the customs which are -established among them are as follows, the wisest in our opinion being -this, which I am informed that the Enetoi in Illyria also have. In every -village once in each year it was done as follows:—When the maidens -204 grew to the age for marriage, they gathered these all together and -brought them in a body to one place, and round them stood a company of -men: and the crier caused each one severally to stand up, and proceeded -to sell them, first the most comely of all, and afterwards, when she had -been sold and had fetched a large sum of money, he would put up another -who was the most comely after her: and they were sold for marriage. Now -all the wealthy men of the Babylonians who were ready to marry vied with -one another in bidding for the most beautiful maidens; those however of -the common sort who were ready to marry did not require a fine form, but -they would accept money together with less comely maidens. For when the -crier had made an end of selling the most comely of the maidens, then -he would cause to stand up that one who was least shapely, or any one of -them who might be crippled in any way, and he would make proclamation -of her, asking who was willing for least gold to have her in marriage, -until she was assigned to him who was willing to accept least: and the -gold would be got from the sale of the comely maidens, and so those -of beautiful form provided dowries for those which were unshapely or -crippled; but to give in marriage one's own daughter to whomsoever each -man would, was not allowed, nor to carry off the maiden after buying her -without a surety; for it was necessary for the man to provide sureties -that he would marry her, before he took her away; and if they did not -agree well together, the law was laid down that he should pay back -the money. It was allowed also for any one who wished it to come from -another village and buy. This then was their most honourable custom; it -does not however still exist at the present time, but they have found -out of late another way, in order that the men may not ill-treat them or -take them to another city: 205 for since the time when being conquered -they were oppressed and ruined, each one of the common people when he is -in want of livelihood prostitutes his female children. - -197. Next in wisdom to that, is this other custom which was established -206 among them:—they bear out the sick into the market-place; for of -physicians they make no use. So people come up to the sick man and give -advice about his disease, if any one himself has ever suffered anything -like that which the sick man has, or saw any other who had suffered -it; and coming near they advise and recommend those means by which they -themselves got rid of a like disease or seen some other get rid of it: -and to pass by the sick man in silence is not permitted to them, nor -until one has asked what disease he has. - -198. They bury their dead in honey, and their modes of lamentation -are similar to those used in Egypt. And whenever a Babylonian man has -intercourse with his wife, he sits by incense offered, and his wife does -the same on the other side, and when it is morning they wash themselves, -both of them, for they will touch no vessel until they have washed -themselves: and the Arabians do likewise in this matter. - -199. Now the most shameful of the customs of the Babylonians is as -follows: every woman of the country must sit down in the precincts 207 -of Aphrodite once in her life and have commerce with a man who is a -stranger: and many women who do not deign to mingle with the rest, -because they are made arrogant by wealth, drive to the temple with pairs -of horses in covered carriages, and so take their place, and a large -number of attendants follow after them; but the greater number do -thus,—in the sacred enclosure of Aphrodite sit great numbers of women -with a wreath of cord about their heads; some come and others go; and -there are passages in straight lines going between the women in every -direction, 208 through which the strangers pass by and make their -choice. Here when a woman takes her seat she does not depart again to -her house until one of the strangers has thrown a silver coin into her -lap and has had commerce with her outside the temple, and after throwing -it he must say these words only: "I demand thee in the name of the -goddess Mylitta": 209 now Mylitta is the name given by the Assyrians to -Aphrodite: and the silver coin may be of any value; whatever it is she -will not refuse it, for that is not lawful for her, seeing that this -coin is made sacred by the act: and she follows the man who has first -thrown and does not reject any: and after that she departs to her house, -having acquitted herself of her duty to the goddess 210, nor will you -be able thenceforth to give any gift so great as to win her. So then as -many as have attained to beauty and stature 211 are speedily released, -but those of them who are unshapely remain there much time, not being -able to fulfil the law; for some of them remain even as much as three or -four years: and in some parts of Cyprus too there is a custom similar to -this. - -200. These customs then are established among the Babylonians: and there -are of them three tribes 212 which eat nothing but fish only: and when -they have caught them and dried them in the sun they do thus,—they -throw them into brine, and then pound them with pestles and strain them -through muslin; and they have them for food either kneaded into a soft -cake, or baked like bread, according to their liking. - -201. When this nation also had been subdued by Cyrus, he had a desire to -bring the Massagetai into subjection to himself. This nation is reputed -to be both great and warlike, and to dwell towards the East and the -sunrising, beyond the river Araxes and over against 213 the Issedonians: -and some also say that this nation is of Scythian race. - -202. Now the Araxes is said by some to be larger and by others to be -smaller than the Ister: and they say that there are many islands in it -about equal in size to Lesbos, and in them people dwelling who feed in -the summer upon roots of all kinds which they dig up and certain fruits -from trees, which have been discovered by them for food, they store up, -it is said, in the season when they are ripe and feed upon them in the -winter. Moreover it is said that other trees have been discovered by -them which yield fruit of such a kind that when they have assembled -together in companies in the same place and lighted a fire, they sit -round in a circle and throw some of it into the fire, and they smell the -fruit which is thrown on, as it burns, and are intoxicated by the scent -as the Hellenes are with wine, and when more of the fruit is thrown on -they become more intoxicated, until at last they rise up to dance and -begin to sing. This is said to be their manner of living: and as to the -river Araxes, it flows from the land of the Matienians, whence flows the -Gyndes which Cyrus divided into the three hundred and sixty channels, -and it discharges itself by forty branches, of which all except one end -in swamps and shallow pools; and among them they say that men dwell who -feed on fish eaten raw, and who are wont to use as clothing the skins of -seals: but the one remaining branch of the Araxes flows with unimpeded -course into the Caspian Sea. - -203. Now the Caspian Sea is apart by itself, not having connection with -the other Sea: for all that Sea which the Hellenes navigate, and the Sea -beyond the Pillars, which is called Atlantis, and the Erythraian Sea are -in fact all one, but the Caspian is separate and lies apart by itself. -In length it is a voyage of fifteen days if one uses oars, 214 and -in breadth, where it is broadest, a voyage of eight days. On the side -towards the West of this Sea the Caucasus runs along by it, which is of -all mountain-ranges both the greatest in extent and the loftiest: and -the Caucasus has many various races of men dwelling in it, living for -the most part on the wild produce of the forests; and among them -there are said to be trees which produce leaves of such a kind that by -pounding them and mixing water with them they paint figures upon their -garments, and the figures do not wash out, but grow old with the woollen -stuff as if they had been woven into it at the first: and men say that -the sexual intercourse of these people is open like that of cattle. - -204. On the West then of this Sea which is called Caspian the Caucasus -is the boundary, while towards the East and the rising sun a plain -succeeds which is of limitless extent to the view. Of this great plain -then the Massagetai occupy a large part, against whom Cyrus had become -eager to march; for there were many strong reasons which incited him to -it and urged him onwards,—first the manner of his birth, that is to say -the opinion held of him that he was more than a mere mortal man, -and next the success which he had met with 215 in his wars, for -whithersoever Cyrus directed his march, it was impossible for that -nation to escape. - -205. Now the ruler of the Massagetai was a woman, who was queen after -the death of her husband, and her name was Tomyris. To her Cyrus sent -and wooed her, pretending that he desired to have her for his wife: -but Tomyris understanding that he was wooing not herself but rather -the kingdom of the Massagetai, rejected his approaches: and Cyrus -after this, as he made no progress by craft, marched to the Araxes, and -proceeded to make an expedition openly against the Massagetai, forming -bridges of boats over the river for his army to cross, and building -towers upon the vessels which gave them passage across the river. - -206. While he was busied about this labour, Tomyris sent a herald and -said thus: "O king of the Medes, cease to press forward the work which -thou art now pressing forward; for thou canst not tell whether these -things will be in the end for thy advantage or no; cease to do so, I -say, and be king over thine own people, and endure to see us ruling -those whom we rule. Since however I know that thou wilt not be willing -to receive this counsel, but dost choose anything rather than to be -at rest, therefore if thou art greatly anxious to make trial of the -Massagetai in fight, come now, leave that labour which thou hast in -yoking together the banks of the river, and cross over into our land, -when we have first withdrawn three days' journey from the river: or if -thou desirest rather to receive us into your land, do thou this same -thing thyself." Having heard this Cyrus called together the first men -among the Persians, and having gathered these together he laid the -matter before them for discussion, asking their advice as to which -of the two things he should do: and their opinions all agreed in one, -bidding him receive Tomyris and her army into his country. - -207. But Croesus the Lydian, being present and finding fault with this -opinion, declared an opinion opposite to that which had been set forth, -saying as follows: "O king, I told thee in former time also, that since -Zeus had given me over to thee, I would avert according to my power -whatever occasion of falling I might see coming near thy house: and now -my sufferings, which have been bitter, 216 have proved to be lessons of -wisdom to me. If thou dost suppose that thou art immortal and that thou -dost command an army which is also immortal, it will be of no use for me -to declare to thee my judgment; but if thou hast perceived that thou art -a mortal man thyself and dost command others who are so likewise, then -learn this first, that for the affairs of men there is a revolving -wheel, and that this in its revolution suffers not the same persons -always to have good fortune. I therefore now have an opinion about the -matter laid before us, which is opposite to that of these men: for if we -shall consent to receive the enemy into our land, there is for thee this -danger in so doing:—if thou shalt be worsted thou wilt lose in addition -all thy realm, for it is evident that if the Massagetai are victors they -will not turn back and fly, but will march upon the provinces of thy -realm; and on the other hand if thou shalt be the victor, thou wilt not -be victor so fully as if thou shouldest overcome the Massagetai after -crossing over into their land and shouldest pursue them when they fled. -For against that which I said before I will set the same again here, and -say that thou, when thou hast conquered, wilt march straight against -the realm of Tomyris. Moreover besides that which has been said, it is -a disgrace and not to be endured that Cyrus the son of Cambyses should -yield to a woman and so withdraw from her land. Now therefore it seems -good to me that we should cross over and go forward from the crossing as -far as they go in their retreat, and endeavour to get the better of -them by doing as follows:—The Massagetai, as I am informed, are without -experience of Persian good things, and have never enjoyed any great -luxuries. Cut up therefore cattle without stint and dress the meat -and set out for these men a banquet in our camp: moreover also provide -without stint bowls of unmixed wine and provisions of every kind; and -having so done, leave behind the most worthless part of thy army and let -the rest begin to retreat from the camp towards the river: for if I -am not mistaken in my judgment, they when they see a quantity of good -things will fall to the feast, and after that it remains for us to -display great deeds." - -208. These were the conflicting opinions; and Cyrus, letting go the -former opinion and choosing that of Croesus, gave notice to Tomyris to -retire, as he was intending to cross over to her. She then proceeded to -retire, as she had at first engaged to do, but Cyrus delivered Croesus -into the hands of his son Cambyses, to whom he meant to give the -kingdom, and gave him charge earnestly to honour him and to treat him -well, if the crossing over to go against the Massagetai should not be -prosperous. Having thus charged him and sent these away to the land of -the Persians, he crossed over the river both himself and his army. - -209. And when he had passed over the Araxes, night having come on he saw -a vision in his sleep in the land of the Massagetai, as follows:—in his -sleep it seemed to Cyrus that he saw the eldest of the sons of Hystaspes -having upon his shoulders wings, and that with the one of these he -overshadowed Asia and with the other Europe. Now of Hystaspes the son -of Arsames, who was a man of the Achaimenid clan, the eldest son was -Dareios, who was then, I suppose, a youth of about twenty years of age, -and he had been left behind in the land of the Persians, for he was -not yet of full age to go out to the wars. So then when Cyrus awoke he -considered with himself concerning the vision: and as the vision seemed -to him to be of great import, he called Hystaspes, and having taken him -apart by himself he said: "Hystaspes, thy son has been found plotting -against me and against my throne: and how I know this for certain I will -declare to thee:—The gods have a care of me and show me beforehand all -the evils that threaten me. So in the night that is past while sleeping -I saw the eldest of thy sons having upon his shoulders wings, and with -the one of these he overshadowed Asia and with the other Europe. To -judge by this vision then, it cannot be but that he is plotting against -me. Do thou therefore go by the quickest way back to Persia and take -care that, when I thither after having subdued these regions, thou set -thy son before me to be examined." - -210. Cyrus said thus supposing that Dareios was plotting against him; -but in fact the divine powers were showing him beforehand that he was -destined to find his end there and that his kingdom was coming about -to Dareios. To this then Hystaspes replied as follows: "O king, heaven -forbid 217 that there should be any man of Persian race who would plot -against thee, and if there be any, I pray that he perish as quickly as -may be; seeing that thou didst make the Persians to be free instead of -slaves, and to rule all nations instead of being ruled by others. And if -any vision announces to thee that my son is planning rebellion against -thee, I deliver him over to thee to do with him whatsoever thou wilt." - -211. Hystaspes then, having made answer with these words and having -crossed over the Araxes, was going his way to the Persian land to keep -watch over his son Dareios for Cyrus; and Cyrus meanwhile went forward -and made a march of one day from the Araxes according to the suggestion -of Croesus. After this when Cyrus and the best part of the army 218 of -the Persians had marched back to the Araxes, and those who were unfit -for fighting had been left behind, then a third part of the army of -the Massagetai came to the attack and proceeded to slay, not without -resistance, 219 those who were left behind of the army of Cyrus; and -seeing the feast that was set forth, when they had overcome their -enemies they lay down and feasted, and being satiated with food and wine -they went to sleep. Then the Persians came upon them and slew many of -them, and took alive many more even than they slew, and among these the -son of the queen Tomyris, who was leading the army of the Massagetai; -and his name was Spargapises. - -212. She then, when she heard that which had come to pass concerning the -army and also the things concerning her son, sent a herald to Cyrus and -said as follows: "Cyrus, insatiable of blood, be not elated with pride -by this which has come to pass, namely because with that fruit of the -vine, with which ye fill yourselves and become so mad that as the wine -descends into your bodies, evil words float up upon its stream,—because -setting a snare, I say, with such a drug as this thou didst overcome my -son, and not by valour in fight. Now therefore receive the word which -I utter, giving thee good advice:—Restore to me my son and depart from -this land without penalty, triumphant over a third part of the army of -the Massagetai: but if thou shalt not do so, I swear to thee by the Sun, -who is lord of the Massagetai, that surely I will give thee thy fill of -blood, insatiable as thou art." - -213. When these words were reported to him Cyrus made no account of -them; and the son of the queen Tomyris, Spargapises, when the wine left -him and he learnt in what evil case he was, entreated Cyrus that he -might be loosed from his chains and gained his request, and then so -soon as he was loosed and had got power over his hands he put himself to -death. - -214. He then ended his life in this manner; but Tomyris, as Cyrus did -not listen to her, gathered together all her power and joined battle -with Cyrus. This battle of all the battles fought by Barbarians I -judge to have been the fiercest, and I am informed that it happened -thus:—first, it is said, they stood apart and shot at one another, and -afterwards when their arrows were all shot away, they fell upon one -another and engaged in close combat with their spears and daggers; and -so they continued to be in conflict with one another for a long time, -and neither side would flee; but at last the Massagetai got the better -in the fight: and the greater part of the Persian army was destroyed -there on the spot, and Cyrus himself brought his life to an end there, -after he had reigned in all thirty years wanting one. Then Tomyris -filled a skin with human blood and had search made among the Persian -dead for the corpse of Cyrus: and when she found it, she let his head -down into the skin and doing outrage to the corpse she said at the -same time this: "Though I yet live and have overcome thee in fight, -nevertheless thou didst undo me by taking my son with craft: but I -according to my threat will give thee thy fill of blood." Now as regards -the end of the life of Cyrus there are many tales told, but this which I -have related is to my mind the most worthy of belief. - -215. As to the Massagetai, they wear a dress which is similar to that of -the Scythians, and they have a manner of life which is also like theirs; -and there are of them horsemen and also men who do not ride on horses -(for they have both fashions), and moreover there are both archers -and spearmen, and their custom it is to carry battle-axes; 220 and for -everything they use either gold or bronze, for in all that has to do -with spear-points or arrow-heads or battle-axes they use bronze, but for -head-dresses and girdles and belts round the arm-pits 221 they employ -gold as ornament: and in like manner as regards their horses, they put -breast-plates of bronze about their chests, but on their bridles and -bits and cheek-pieces they employ gold. Iron however and silver they use -not at all, for they have them not in their land, but gold and bronze in -abundance. - -216. These are the customs which they have:—Each marries a wife, but -they have their wives in common; for that which the Hellenes say that -the Scythians do, is not in fact done by the Scythians but by the -Massagetai, that is to say, whatever woman a man of the Massagetai may -desire he hangs up his quiver in front of the waggon and has commerce -with her freely. They have no precise limit of age laid down for their -life, but when a man becomes very old, his nearest of kin come together -and slaughter him solemnly 222 and cattle also with him; and then after -that they boil the flesh and banquet upon it. This is considered by them -the happiest lot; but him who has ended his life by disease they do not -eat, but cover him up in the earth, counting it a misfortune that he did -not attain to being slaughtered. They sow no crops but live on cattle -and on fish, which last they get in abundance from the river Araxes; -moreover they are drinkers of milk. Of gods they reverence the Sun -alone, and to him they sacrifice horses: and the rule 223 of the -sacrifice is this:—to the swiftest of the gods they assign the swiftest -of all mortal things. - -————— - - - -NOTES TO BOOK I - -1 [ {'Erodotou 'Alikarnesseos istories apodexis ede, os k.t.l.} The -meaning of the word {istorie} passes gradually from "research" or -"inquiry" to "narrative," "history"; cp. vii. 96. Aristotle in quoting -these words writes {Thouriou} for {'Alikarnesseos} ("Herodotus of -Thurii"), and we know from Plutarch that this reading existed in his -time as a variation.] - -2 [ Probably {erga} may here mean enduring monuments like the pyramids -and the works at Samos, cp. i. 93, ii. 35, etc.; in that case {ta te -alla} refers back to {ta genomena}, though the verb {epolemesan} derives -its subject from the mention of Hellenes and Barbarians in the preceding -clause.] - -3 [ Many Editors have "with the Phenicians," on the authority of some -inferior MSS. and of the Aldine edition.] - -4 [ {arpages}.] - -401 [ "thus or in some other particular way."] - -5 [ {Surion}, see ch. 72. Herodotus perhaps meant to distinguish -{Surioi} from {Suroi}, and to use the first name for the Cappadokians -and the second for the people of Palestine, cp. ii. 104; but they are -naturally confused in the MSS.] - -6 [ {ex epidromes arpage}.] - -7 [ {tes anoigomenes thures}, "the door that is opened."] - -8 [ Or "because she was ashamed."] - -9 [ {phoitan}.] - -10 [ {upeisdus}: Stein adopts the conjecture {upekdus}, "slipping out of -his hiding-place."] - -11 [ This last sentence is by many regarded as an interpolation. The -line referred to is {Ou moi ta Gugeo tou polukhrosou melei}.] - -12 [ See v. 92.] - -13 [ i.e. like other kings of Lydia who came after him.] - -14 [ {Kolophonos to astu}, as opposed apparently to the acropolis, cp. -viii. 51.] - -15 [ See ch. 73.] - -16 [ {o kai esballon tenikauta es ten Milesien ten stratien}: an -allusion apparently to the invasions of the Milesian land at harvest -time, which are described above. All the operations mentioned in the -last chapter have been loosely described to Alyattes, and a correction -is here added to inform the reader that they belong equally to his -father. It will hardly mend matters much if we take {o Audos} in ch. 17 -to include both father and son.] - -17 [ {didaxanta}.] - -18 [ This name is applied by Herodotus to the southern part of the -peninsula only.] - -19 [ Tarentum.] - -20 [ {en toisi edolioisi}: properly "benches," but probably here the -raised deck at the stern.] - -21 [ {ou mega}: many of the MSS. have {mega}.] - -22 [ {stadioi}: furlongs of about 606 English feet.] - -23 [ {to epilogo}.] - -24 [ This list of nations is by some suspected as an interpolation; see -Stein's note on the passage.] - -25 [ {sophistai}: cp. ii. 49, and iv. 95.] - -26 [ {etheto}.] - -27 [ {olbiotaton}.] - -28 [ {stadious}.] - -29 [ {romen}: many of the MSS. have {gnomen}, "good disposition."] - -30 [ i.e. their mother: but some understand it to mean the goddess.] - -31 [ {en telei touto eskhonto}.] - -32 [ {anolbioi}.] - -33 [ {eutukhees}.] - -34 [ {aperos}: the MSS. have {apeiros}.] - -35 [ {aikhme sideree blethenta}.] - -36 [ "in the house of Croesus."] - -37 [ {'Epistion}.] - -38 [ {'Etaireion}.] - -39 [ {suggrapsamenous}, i.e. have it written down by the {propsetes} -(see vii. 111 and viii. 37), who interpreted and put into regular verse -the inspired utterances of the prophetess {promantis}.] - -40 [ {es to megaron}.] - -41 [ {oida d' ego}: oracles often have a word of connection such as {de} -or {alla} at the beginning (cp. ch. 55, 174, etc.), which may indicate -that they are part of a larger connected utterance.] - -42 [ Cp. vii. 178 and ix. 91 ("I accept the omen.")] - -43 [ See viii. 134.] - -44 [ {kai touton}, i.e. Amphiaraos: many Editors retain the readings of -the Aldine edition, {kai touto}, "that in this too he had found a true -Oracle."] - -45 [ {emiplinthia}, the plinth being supposed to be square.] - -46 [ {exapalaiota}, the palm being about three inches, cp. ii. 149.] - -47 [ {apephthou khrusou}, "refined gold."] - -48 [ {triton emitalanton}: the MSS. have {tria emitalanta}, which has -been corrected partly on the authority of Valla's translation.] - -49 [ "white gold."] - -50 [ Arranged evidently in stages, of which the highest consisted of the -4 half-plinths of pure gold, the second of 15 half-plinths, the third of -35, the fourth of 63, making 117 in all: see Stein's note.] - -51 [ {elkon stathmon einaton emitalanton kai eti duodeka mneas}. The -{mnea} (mina) is 15.2 oz., and 60 of them go to a talent.] - -52 [ {epi tou proneiou tes gonies}, cp. viii. 122: the use of {epi} -seems to suggest some kind of raised corner-stone upon which the -offerings stood.] - -53 [ The {amphoreus} is about 9 gallons.] - -54 [ Cp. iii. 41.] - -55 [ {perirranteria}.] - -56 [ {kheumata}, which some translate "jugs" or "bowls."] - -57 [ {umin}, as if both Oracles were being addressed together.] - -58 [ i.e. Delphi.] - -59 [ {enephoreeto}, "he filled himself with it."] - -60 [ {Krestona}: Niebuhr would read {Krotona} (Croton or Cortona in -Etruria), partly on the authority of Dionysius: see Stein's note. Two of -the best MSS. are defective in this part of the book.] - -61 [ See ii. 51 and vi. 137.] - -62 [ {auxetai es plethos ton ethneon pollon}: "has increased to a -multitude of its races, which are many." Stein and Abicht both venture -to adopt the conjecture {Pelasgon} for {pollon}, "Pelasgians especially -being added to them, and also many other Barbarian nations."] - -6201 [ {pros de on emoige dokeei}: the MSS. have {emoi te}. Some Editors -read {os de on} (Stein {prosthe de on}) for {pros de on}. This -whole passage is probably in some way corrupt, but it can hardly be -successfully emended.] - -63 [ i.e. as it is of the Hellenic race before it parted from the -Pelasgian and ceased to be Barbarian.] - -64 [ {katekhomenon te kai diespasmenon... upo Peisistratou}. -Peisistratos was in part at least the cause of the divisions.] - -65 [ {paralon}.] - -66 [ {uperakrion}.] - -67 [ {toutous}: some read by conjecture {triekosious}, "three hundred," -the number which he actually had according to Polyænus, i. 21.] - -68 [ {doruphoroi}, the usual word for a body-guard.] - -69 [ {perielaunomenos de te stasi}: Stein says "harassed by attacks -of his own party," but the passage to which he refers in ch. 61, -{katallasseto ten ekhthren toisi stasiotesi}, may be referred to in the -quarrel made with his party by Megacles when he joined Peisistratos.] - -70 [ More literally, "since from ancient time the Hellenic race had been -marked off from the Barbarians as being more skilful and more freed from -foolish simplicity, (and) since at that time among the Athenians, who -are accounted the first of the Hellenes in ability, these men devised a -trick as follows."] - -71 [ The cubit is reckoned as 24 finger-breadths, i.e. about 18 inches.] - -72 [ So Rawlinson.] - -73 [ See v. 70.] - -74 [ {dia endekatou eteos}. Not quite the same as {dia evdeka eteon} -("after an interval of eleven years"); rather "in the eleventh year" -(i.e. "after an interval of ten years").] - -75 [ {thein pompe khreomenos}.] - -76 [ For {'Akarnan} it has been suggested to read {'Akharneus}, because -this man is referred to as an Athenian by various writers. However -Acarnanians were celebrated for prophetic power, and he might be called -an Athenian as resident with Peisistratos at Athens.] - -77 [ Or "for that part of the land from which the temple could be seen," -but cp. Thuc. iii. 104. In either case the meaning is the same.] - -7701 [ {enomotias kai triekadas kai sussitia}. The {enomotia} was the -primary division of the Spartan army: of the {triekas} nothing is known -for certain.] - -78 [ {kibdelo}, properly "counterfeit": cp. ch. 75.] - -79 [ {skhoino diametresamenoi}: whether actually, for the purpose of -distributing the work among them, or because the rope which fastened -them together lay on the ground like a measuring-tape, is left -uncertain.] - -80 [ Cp. ix. 70.] - -81 [ {epitarrothos}. Elsewhere (that is in Homer) the word always means -"helper," and Stein translates it so here, "thou shalt be protector and -patron of Tegea" (in the place of Orestes). Mr. Woods explains it by -the parallel of such phrases as {Danaoisi makhes epitarrothoi}, to mean -"thou shalt be a helper (of the Lacedemonians) in the matter of Tegea," -but this perhaps would be a form of address too personal to the -envoy, who is usually addressed in the second person, but only -as representative of those who sent him. The conjectural reading -{epitarrothon exeis}, "thou shalt have him as a helper against Tegea," -is tempting.] - -82 [ {agathoergon}.] - -83 [ This was to enable him the better to gain his ends at Tegea.] - -84 [ Cp. ch. 51, note.] - -85 [ See ch. 6.] - -86 [ {euzono andri}: cp. ch. 104 and ii. 34. The word {euzonos} is used -of light-armed troops; Hesychius says, {euzonos, me ekhon phortion}.] - -87 [ {orgen ouk akros}: this is the reading of all the best MSS., and -it is sufficiently supported by the parallel of v. 124, {psukhen ouk -akros}. Most Editors however have adopted the reading {orgen akros}, as -equivalent to {akrakholos}, "quick-tempered."] - -88 [ It has been suggested by some that this clause is not genuine. -It should not, however, be taken to refer to the battle which was -interrupted by the eclipse, for (1) that did not occur in the period -here spoken of; (2) the next clause is introduced by {de} (which can -hardly here stand for {gar}); (3) when the eclipse occurred the fighting -ceased, therefore it was no more a {nuktomakhin} than any other battle -which is interrupted by darkness coming on.] - -89 [ See ch. 188. Nabunita was his true name.] - -90 [ See ch. 107 ff.] - -91 [ Not "somewhere near the city of Sinope," for it must have been at a -considerable distance and probably far inland. Sinope itself is at least -fifty miles to the west of the Halys. I take it to mean that Pteria was -nearly due south of Sinope, i.e. that the nearest road from Pteria to -the sea led to Sinope. Pteria no doubt was the name of a region as well -as of a city.] - -92 [ {anastatous epoiese}.] - -93 [ This is the son of the man mentioned in ch. 74.] - -94 [ {us en autou xeinikos}. Stein translates "so much of it as was -mercenary," but it may be doubted if this is possible. Mr. Woods, "which -army of his was a foreign one."] - -95 [ {Metros Dindumenes}, i.e. Kybele: the mountain is Dindymos in -Phrygia.] - -96 [ i.e. the whole strip of territory to the West of the peninsula -of Argolis, which includes Thyrea and extends southwards to Malea: -"westwards as far as Malea" would be absurd.] - -97 [ {outos}: a conjectural emendation of {autos}.] - -98 [ {autos}: some MSS. read {o autos}, "this same man."] - -99 [ {aneneikamenon}, nearly equivalent to {anastemaxanta} (cp. Hom. Il. -xix. 314), {mnesamenos d' adinos aneneikato phonesen te}. Some translate -it here, "he recovered himself," cp. ch. 116, {aneneikhtheis}.] - -100 [ {ubristai}.] - -101 [ {proesousi}: a conjectural emendation of {poiesousi}, adopted in -most of the modern editions.] - -102 [ {touto oneidisai}: or {touton oneidisai}, "to reproach the god -with these things." The best MSS. have {touto}.] - -103 [ {to kai... eipe ta eipe Loxias k.t.l.}: various emendations have -been proposed. If any one is to be adopted, the boldest would perhaps be -the best, {to de kai... eipe Loxias}.] - -104 [ {oia te kai alle khore}, "such as other lands have."] - -105 [ {stadioi ex kai duo plethra}.] - -106 [ {plethra tria kai deka}.] - -107 [ {Gugaie}.] - -108 [ Or "Tyrrhenia."] - -109 [ Or "Umbrians."] - -110 [ {tes ano 'Asies}, i.e. the parts which are removed from the -Mediterranean.] - -111 [ i.e. nature would not be likely to supply so many regularly -ascending circles. Stein alters the text so that the sentence runs thus, -"and whereas there are seven circles of all, within the last is the -royal palace," etc.] - -112 [ i.e. "to laugh or to spit is unseemly for those in presence of -the king, and this last for all, whether in the presence of the king -or not." Cp. Xen. Cyrop. i. 2. 16, {aiskhron men gar eti kai nun esti -Persais kai to apoptuein kai to apomuttesthai}, (quoted by Stein, who -however gives a different interpretation).] - -113 [ {tauta de peri eouton esemnune}: the translation given is that of -Mr. Woods.] - -114 [ {allos mentoi eouton eu ekontes}: the translation is partly due to -Mr. Woods.] - -115 [ i.e. East of the Halys: see note on ch. 95.] - -116 [ See iv. 12.] - -117 [ Cp. ch. 72.] - -118 [ {ten katuperthe odon}, i.e. further away from the Euxine -eastwards.] - -119 [ {o theos}.] - -120 [ {khoris men gar phoron}: many Editors substitute {phoron} for -{phoron}, but {phoron} may stand if taken not with {khoris} but with {to -ekastoisi epeballon}.] - -121 [ Cp. ch. 184, "the Assyrian history."] - -122 [ {uperthemenos}, a conjectural emendation of {upothemenos}, cp. ch. -108 where the MSS. give {uperthemenos}, (the Medicean with {upo} written -above as a correction).] - -123 [ Or "expose me to risk," "stake my safety."] - -124 [ Or "thou wilt suffer the most evil kind of death": cp. ch. 167.] - -12401 [ {tas aggelias pherein}, i.e. to have the office of -{aggeliephoros} (ch. 120) or {esaggeleus} (iii. 84), the chamberlain -through whom communications passed.] - -125 [ {dialabein}. So translated by Mr. Woods.] - -126 [ {es tas anagkas}, "to the necessity," mentioned above.] - -127 [ Or "to celebrate good fortune."] - -128 [ {akreon kheiron te kai podon}: cp. ii. 121 (e), {apotamonta en to -omo ten kheira}.] - -129 [ {esti te o pais kai periesti}. So translated by Mr. Woods.] - -130 [ {erkhe}: a few inferior MSS. have {eikhe}, which is adopted by -several Editors.] - -131 [ {para smikra... kekhoreke}, "have come out equal to trifles."] - -132 [ {kuon}: cp. ch. 110.] - -133 [ {su nun}, answering to {se gar theoi eporeousi}: the MSS. and some -Editors read {su nun}.] - -134 [ i.e. of the race of Perses: see vii. 61.] - -135 [ "how his change from a throne to slavery was as compared with that -feast, etc.," i.e. what did he think of it as a retribution.] - -136 [ See ch. 106. The actual duration of the Median supremacy would be -therefore a hundred years.] - -13601 [ This is by some altered to "Alilat," by comparison of iii. 8.] - -137 [ {stemmasi}, i.e. the chaplets wound round with wool which were -worn at Hellenic sacrifices.] - -138 [ {oulesi}.] - -13801 [ Cp. vii. 61.] - -139 [ {sitoisi}: perhaps "plain dishes."] - -140 [ {proskuneei}, i.e. kisses his feet or the ground.] - -141 [ {ton legomenon}, a correction of {to legomeno}. (The Medicean -MS. has {toi legomenoi} like the rest, not {toi legomeno}, as stated by -Stein.)] - -142 [ {ekhomenon, kata ton auton de logon}: the MSS. and most Editors -have {ekhomenon}. {kata ton auton de logon}; "and this same rule the -Persians observe in giving honour." This, however, makes it difficult -(though not impossible) to refer {to ethnos} in the next clause to the -Medes, and it can hardly be referred to the Persians, who certainly -had not the same system of government. Perhaps however we may translate -thus, "for each race extended forward thus their rule or their deputed -authority."] - -143 [ Cp. vii. 194.] - -144 [ {polloi}: omitted, or corrected variously, by Editors. There is, -perhaps, something wrong about the text in the next clause also, for it -seems clear that white doves were not objected to by the Persians. See -Stein's note.] - -145 [ See ch. 95.] - -146 [ These words, "neither those towards the East nor those towards the -West" have perhaps been interpolated as an explanation of {ta ano} and -{ta kato}. As an explanation they can hardly be correct, but the whole -passage is vaguely expressed.] - -147 [ {tropous tesseras paragogeon}.] - -148 [ i.e. the Asiatic Ionians who had formed a separate confederacy. -Some understand it to mean the Milesians, but this would give no -satisfactory connection with what follows.] - -149 [ {pentapolios}.] - -150 [ {exapolios}.] - -151 [ {mesogaioi}. Several of the other cities are at some distance from -the coast, but the region is meant in each case rather than the city -(hence such forms as {Tritaiees}).] - -152 [ {'Elikonio}.] - -153 [ This is condemned as an interpolation by some Editors.] - -154 [ {oreon de ekousan ouk omoios}.] - -155 [ {katastas}: cp. iii. 46.] - -156 [ {ktesamenoi}: Stein reads {stesamenoi} by conjecture: cp. vi. 58.] - -157 [ {phrontizo me ariston e}. The translation is Rawlinson's.] - -158 [ {kephale anamaxas}: cp. Hom. Od. xix. 92.] - -159 [ {es tous Bragkhidas}, i.e. the priests of the temple. The name of -the place {Bragkhidai} is feminine, cp. ch. 92.] - -160 [ {onax}, addressing Apollo.] - -161 [ {exaipee tous strouthous k.t.l.} The verb is one which is commonly -used of the destruction and depopulation of cities, cp. ch. 176. -(Stein.)] - -162 [ {tou de 'Atarneos toutou esti khoros tes Musies}.] - -163 [ {ouk oligoi stadioi}.] - -164 [ {katirosai}, i.e. dedicate it to the king as a token of -submission.] - -165 [ i.e. Corsica.] - -166 [ {anaphanenai}: the MSS. have {anaphenai}, which can only be -translated by supplying {ton ponton} from {katepontosan}, "till the sea -produced it again," but this is hardly satisfactory.] - -167 [ {Karkhedonioi}.] - -168 [ {elakhon te auton pollo pleious}. Several Editors suppose that -words have been lost or that the text is corrupt. I understand it to -mean that many more of them fell into the hands of the enemy than were -rescued by their own side. Some translate "divided most of them by lot"; -but this would be {dielakhon}, and the proceeding would have no object -if the prisoners were to be put to death at once. For {pleious} Stein -reads {pleistous}.] - -169 [ {ton Kurnon... ktisai eron eonta, all' ou ten neson}.] - -170 [ {bouleuterion}.] - -171 [ {outoi}: the MSS. have {outo}.] - -172 [ {autokhthonas epeirotas}.] - -173 [ Many Editors insert {oi} before {tes khores tes spheteres} and -alter the punctuation accordingly.] - -174 [ Or "all their land came within the isthmus."] - -175 [ {epexiontes}: the MSS. have {upexiontes}, which Mr. Woods explains -to mean "coming forth suddenly."] - -176 [ {epexelthontes}: the MSS. have {upexelthontes}.] - -177 [ {stadion}, and so throughout.] - -178 [ The "royal cubit" appears to have measured about twenty-one -inches.] - -179 [ {tous agkhonas}, the walls on the North and South of the city, -called so because built at an angle with the side walls.] - -180 [ {laurai}, "lanes."] - -181 [ {kai autai}, but perhaps the text is not sound.] - -182 [ {thorex}, as opposed to the inner wall, which would be the -{kithon} (cp. vii. 139).] - -183 [ {steinoteron}: Mr. Woods says "of less thickness," the top of the -wall being regarded as a road.] - -184 [ {duo stadion pante}, i.e. 404 yards square.] - -185 [ {tou irou}, i.e. the sacred precincts; cp. {en to temenei touto}.] - -186 [ {neos}, the inner house of the temple.] - -187 [ {promantis}.] - -188 [ {ta telea ton probaton}.] - -189 [ "at that time."] - -18901 [ {katapleontes ton Euphreten}: the MSS. have {katapleontes es ton -E}. (It is not true, as stated by Abicht, that the Medicean MS. omits -{es}.)] - -190 [ {oligon ti parateinousa apo tou potamou}.] - -191 [ {ou gar ameinon}, an Epic phrase, cp. iii. 71 and 82.] - -192 [ {eskeuasmenos}, a conjectural emendation of {eskeuasmenoisi}, -"with provisions well prepared."] - -193 [ {kateteine skhoinoteneas upodexas diorukhas}. Stein understands -{kateteine ten stratien} (resumed afterwards by {diataxas}), "he -extended his army, having first marked out channels straight by lines."] - -194 [ {proesaxanto}, from {proesago}: it may be however from {prosatto}, -"they had heaped together provisions for themselves beforehand."] - -195 [ {ten stratien apasan}. Stein thinks that some correction is -needed.] - -196 [ {oi d' an perudontes k.t.l.}: the MSS. have {oud' an perudontes}, -"they would not even have allowed them to enter the city (from the -river)," but the negative is awkward referring to the participle alone, -and the admission of the enemy to the river-bed within the city would -have been an essential part of the scheme, not to be omitted in the -description.] - -197 [ The Attic medimnos (= 48 choinikes) was rather less than 12 -gallons.] - -198 [ {ton tes Demetros karpon}.] - -199 [ Stein supposes that words have fallen out before {ta gar de alla -dendrea}, chiefly because some mention of the palm-trees might have been -expected here.] - -200 [ {phoinikeious}: some Editors (following Valla) have altered this -to {phoinikeiou} ("casks of palm-wine"), but it is not likely that -palm-wine would have been thus imported, see ch. 193.] - -201 [ {kai o men eso elkei to plektron o de exo otheei}. I take it to -mean that there is one steering-oar on each side, and the "inside" is -the side nearer to the bank of the river. The current would naturally -run faster on the "outside" and consequently would tend to turn the boat -round, and therefore the inside oarsman pulls his oar constantly towards -himself and the outside man pushes his oar from himself (i.e. backs -water), to keep the boat straight. Various explanations are given. Stein -takes {eso, exo} with the verbs, "one draws the boat towards himself, -the other pushes it from himself." Mr. Woods understands that only one -oar is used at a time and by two men looking different ways, of whom {o -men eso} is he who stands nearest to the side of the boat.] - -202 [ If the talents meant are Euboic, this would be about 170 tons.] - -203 [ {mitresi}: cp. vii. 62.] - -204 [ {os an ai parthenoi ginoiato}, equivalent to {osai aei parthenoi -ginoiato}, which Stein suggests as a correction.] - -205 [ This sentence, "in order that—city," is thought by Stein to be -either interpolated or misplaced.] - -206 [ {katestekee}: some Editors adopt the correction {katesteke}, "is -established."] - -207 [ {iron}, afterwards called {temenos}.] - -208 [ {panta tropon odon}: some MSS. have {odon} for {odon}, and {odon -ekhousi} might perhaps mean "afford a passage." (The reading of the -Medicean MS. is {odon}.)] - -209 [ "I call upon Mylitta against thee"; or perhaps, "I call upon -Mylitta to be favourable to thee."] - -210 [ {aposiosamene te theo}.] - -211 [ {eideos te epammenai eisi kai megatheos}.] - -212 [ {patriai}.] - -213 [ {antion}.] - -214 [ That is perhaps, "if one rows as well as sails," using oars when -the wind is not favourable, cp. ii. 11.] - -215 [ {genomene}, or {ginomene}, "which he met with."] - -216 [ {eonta akharita}: most of the MSS. have {ta eonta akharita}, with -which reading the sentence would be, "the sufferings which I have, have -proved bitter lessons of wisdom to me."] - -217 [ {me eie}.] - -218 [ {tou katharou stratou}, perhaps "the effective part," without the -encumbrances, cp. iv. 135.] - -219 [ {alexomenous}.] - -220 [ {sagaris nomizontes ekhein}: cp. iv. 5.] - -221 [ {maskhalisteras}.] - -222 [ {thuousi}.] - -223 [ {nomos}: the conjecture {noos}, "meaning," which is adopted by -many Editors, may be right; but {nomos} seems to mean the "customary -rule" which determines this form of sacrifice, the rule namely of "swift -to the swift."] - - - - - -BOOK II. THE SECOND BOOK OF THE HISTORIES, CALLED EUTERPE - - -1. When Cyrus had brought his life to an end, Cambyses received the -royal power in succession, being the son of Cyrus and of Cassandane the -daughter of Pharnaspes, for whose death, which came about before his -own, Cyrus had made great mourning himself and also had proclaimed to -all those over whom he bore rule that they should make mourning for her: -Cambyses, I say, being the son of this woman and of Cyrus, regarded -the Ionians and Aiolians as slaves inherited from his father; and he -proceeded to march an army against Egypt, taking with him as helpers not -only the other nations of which he was the ruler, but also those of the -Hellenes over whom he had power besides. - -2. Now the Egyptians, before the time when Psammetichos 1 became king -over them, were wont to suppose that they had come into being first of -all men; but since the time when Psammetichos having become king desired -to know what men had come into being first, they suppose that the -Phrygians came into being before themselves, but they themselves before -all other men. Now Psammetichos, when he was not able by inquiry to -find out any means of knowing who had come into being first of all men, -contrived a device of the following kind:—Taking two new-born children -belonging to persons of the common sort he gave them to a shepherd to -bring up at the place where his flocks were, with a manner of bringing -up such as I shall say, charging him namely that no man should utter any -word in their presence, and that they should be placed by themselves in -a room where none might come, and at the proper time he should bring to -them she-goats, and when he had satisfied them with milk he should do -for them whatever else was needed. These things Psammetichos did and -gave him this charge wishing to hear what word the children would let -break forth first, after they had ceased from wailings without sense. -And accordingly so it came to pass; for after a space of two years had -gone by, during which the shepherd went on acting so, at length, when -he opened the door and entered, both the children fell before him in -entreaty and uttered the word bekos, stretching forth their hands. At -first when he heard this the shepherd kept silence; but since this word -was often repeated, as he visited them constantly and attended to them, -at last he declared the matter to his master, and at his command he -brought the children before his face. Then Psammetichos having himself -also heard it, began to inquire about what nation of men named anything -bekos, and inquiring he found that the Phrygians had this name for -bread. In this manner and guided by an indication such as this, the -Egyptians were brought to allow that the Phrygians were a more ancient -people than themselves. - -3. That so it came to pass I heard from the priests of that Hephaistos -who dwells at Memphis; 2 but the Hellenes relate, besides many other -idle tales, that Psammetichos cut out the tongues of certain women, and -then caused the children to live with these women. - -With regard then to the rearing of the children they related so much as -I have said: and I heard also other things at Memphis when I had speech -with the priests of Hephaistos. Moreover I visited both Thebes and -Heliopolis 3 for this very cause, namely because I wished to know -whether the priests at these places would agree in their accounts with -those at Memphis; for the men of Heliopolis are said to be the most -learned in records of the Egyptians. Those of their narrations which I -heard with regard to the gods I am not earnest to relate in full, but -I shall name them only, 4 because I consider that all men are equally -ignorant of these matters: 5 and whatever things of them I may record, I -shall record only because I am compelled by the course of the story. - -4. But as to those matters which concern men, the priests agreed with -one another in saying that the Egyptians were the first of all men on -earth to find out the course of the year, having divided the seasons -into twelve parts to make up the whole; and this they said they found -out from the stars: and they reckon to this extent more wisely than -the Hellenes, as it seems to me, inasmuch as the Hellenes throw in an -intercalated month every other year, to make the seasons right, whereas -the Egyptians, reckoning the twelve months at thirty days each, bring -in also every year five days beyond the number, and thus the circle of -their seasons is completed and comes round to the same point whence -it set out. They said moreover that the Egyptians were the first who -brought into use appellations for the twelve gods and the Hellenes took -up the use from them; and that they were the first who assigned altars -and images and temples to the gods, and who engraved figures on stones; -and with regard to the greater number of these things they showed me by -actual facts that they had happened so. They said also that the first -man 6 who became king of Egypt was Min; 7 and that in his time all Egypt -except the district of Thebes 8 was a swamp, and none of the regions -were then above water which now lie below the lake of Moiris, to which -lake it is a voyage of seven days up the river from the sea: - -5, and I thought that they said well about the land; for it is manifest -in truth even to a person who has not heard it beforehand but has only -seen, at least if he have understanding, that the Egypt to which the -Hellenes come in ships is a land which has been won by the Egyptians as -an addition, and that it is a gift of the river: moreover the regions -which lie above this lake also for a distance of three days' sail, about -which they did not go on to say anything of this kind, are nevertheless -another instance of the same thing: for the nature of the land of Egypt -is as follows:—First when you are still approaching it in a ship and are -distant a day's run from the land, if you let down a sounding-line you -will bring up mud and will find yourself in eleven fathoms. This then so -far shows that there is a silting forward of the land. - -6. Then secondly, as to Egypt itself, the extent of it along the sea is -sixty schoines, according to our definition of Egypt as extending from -the Gulf of Plinthine to the Serbonian lake, along which stretches Mount -Casion; from this lake then 9 the sixty schoines are reckoned: for those -of men who are poor in land have their country measured by fathoms, -those who are less poor by furlongs, those who have much land by -parasangs, and those who have land in very great abundance by schoines: -now the parasang is equal to thirty furlongs, and each schoine, which -is an Egyptian measure, is equal to sixty furlongs. So there would be -an extent of three thousand six hundred furlongs for the coast-land of -Egypt. 10 - -7. From thence and as far as Heliopolis inland Egypt is broad, and the -land is all flat and without springs of water 11 and formed of mud: and -the road as one goes inland from the sea to Heliopolis is about the -same in length as that which leads from the altar of the twelve gods at -Athens to Pisa and the temple of Olympian Zeus: reckoning up you would -find the difference very small by which these roads fail of being equal -in length, not more indeed than fifteen furlongs; for the road from -Athens to Pisa wants fifteen furlongs of being fifteen hundred, while -the road to Heliopolis from the sea reaches that number completely. - -8. From Heliopolis however, as you go up, Egypt is narrow; for on the -one side a mountain-range belonging to Arabia stretches along by the -side of it, going in a direction from North towards the midday and the -South Wind, tending upwards without a break to that which is called the -Erythraian Sea, in which range are the stone-quarries which were used -in cutting stone for the pyramids at Memphis. On this side then the -mountain ends where I have said, and then takes a turn back; 12 and -where it is widest, as I was informed, it is a journey of two months -across from East to West; and the borders of it which turn towards the -East are said to produce frankincense. Such then is the nature of this -mountain-range; and on the side of Egypt towards Libya another range -extends, rocky and enveloped in sand: in this are the pyramids, and it -runs in the same direction as those parts of the Arabian mountains which -go towards the midday. So then, I say, from Heliopolis the land has no -longer a great extent so far as it belongs to Egypt, 13 and for about -four 14 days' sail up the river Egypt properly so called is narrow: -and the space between the mountain-ranges which have been mentioned is -plain-land, but where it is narrowest it did not seem to me to exceed -two hundred furlongs from the Arabian mountains to those which are -called the Libyan. After this again Egypt is broad. - -9. Such is the nature of this land: and from Heliopolis to Thebes is -a voyage up the river of nine days, and the distance of the journey in -furlongs is four thousand eight hundred and sixty, the number of the -schoines being eighty-one. If these measures of Egypt in furlongs be put -together the result is as follows:—I have already before this shown -that the distance along the sea amounts to three thousand six hundred -furlongs, and I will now declare what the distance is inland from the -sea to Thebes, namely six thousand one hundred and twenty furlongs: and -again the distance from Thebes to the city called Elephantine is one -thousand eight hundred furlongs. - -10. Of this land then, concerning which I have spoken, it seemed to -myself also, according as the priests said, that the greater part had -been won as an addition by the Egyptians; for it was evident to me that -the space between the aforesaid mountain-ranges, which lie above the -city of Memphis, once was a gulf of the sea, like the regions about -Ilion and Teuthrania and Ephesos and the plain of the Maiander, if it -be permitted to compare small things with great; and small these are in -comparison, for of the rivers which heaped up the soil in those regions -none is worthy to be compared in volume with a single one of the mouths -of the Nile, which has five mouths. 15 Moreover there are other rivers -also, not in size at all equal to the Nile, which have performed great -feats; of which I can mention the names of several, and especially the -Acheloös, which flowing through Acarnania and so issuing out into the -sea has already made half of the Echinades from islands into mainland. - -11. Now there is in the land of Arabia, not far from Egypt, a gulf of -the sea running in from that which is called the Erythraian Sea, very -long and narrow, as I am about to tell. With respect to the length of -the voyage along it, one who set out from the innermost point to sail -out through it into the open sea, would spend forty days upon the -voyage, using oars; 16 and with respect to breadth, where the gulf is -broadest it is half a day's sail across: and there is in it an ebb and -flow of tide every day. Just such another gulf I suppose that Egypt was, -and that the one ran in towards Ethiopia from the Northern Sea, and the -other, the Arabian, of which I am about to speak, 17 tended from the -South towards Syria, the gulfs boring in so as almost to meet at their -extreme points, and passing by one another with but a small space left -between. If then the stream of the Nile should turn aside into this -Arabian gulf, what would hinder that gulf from being filled up with silt -as the river continued to flow, at all events within a period of twenty -thousand years? indeed for my part I am of opinion that it would be -filled up even within ten thousand years. How, then, in 18 all the time -that has elapsed before I came into being should not a gulf be filled up -even of much greater size than this by a river so great and so active? - -12. As regards Egypt then, I both believe those who say that things -are so, and for myself also I am strongly of opinion that they are so; -because I have observed that Egypt runs out into the sea further than -the adjoining land, and that shells are found upon the mountains of it, -and an efflorescence of salt forms upon the surface, so that even -the pyramids are being eaten away by it, and moreover that of all the -mountains of Egypt, the range which lies above Memphis is the only one -which has sand: besides which I notice that Egypt resembles neither the -land of Arabia, which borders upon it, nor Libya, nor yet Syria (for -they are Syrians who dwell in the parts of Arabia lying along the sea), -but that it has soil which is black and easily breaks up, 19 seeing that -it is in truth mud and silt brought down from Ethiopia by the river: but -the soil of Libya, we know, is reddish in colour and rather sandy, while -that of Arabia and Syria is somewhat clayey and rocky. 1901 - -13. The priests also gave me a strong proof concerning this land as -follows, namely that in the reign of king Moiris, whenever the river -reached a height of at least eight cubits 20 it watered Egypt below -Memphis; and not yet nine hundred years had gone by since the death of -Moiris, when I heard these things from the priests: now however, unless -the river rises to sixteen cubits, or fifteen at the least, it does not -go over the land. I think too that those Egyptians who dwell below the -lake of Moiris and especially in that region which is called the Delta, -if that land continues to grow in height according to this proportion -and to increase similarly in extent, 21 will suffer for all remaining -time, from the Nile not overflowing their land, that same thing which -they themselves said that the Hellenes would at some time suffer: for -hearing that the whole land of the Hellenes has rain and is not watered -by rivers as theirs is, they said that the Hellenes would at some time -be disappointed of a great hope and would suffer the ills of famine. -This saying means that if the god 22 shall not send them rain, but shall -allow drought to prevail for a long time, the Hellenes will be destroyed -by hunger; for they have in fact no other supply of water to save them -except from Zeus alone. - -14. This has been rightly said by the Egyptians with reference to -the Hellenes: but now let me tell how matters are with the Egyptians -themselves in their turn. If, in accordance with what I before said, -their land below Memphis (for this is that which is increasing) shall -continue to increase in height according to the same proportion as in -past time, assuredly those Egyptians who dwell here will suffer famine, -if their land shall not have rain nor the river be able to go over their -fields. It is certain however that now they gather in fruit from the -earth with less labour than any other men and also with less than the -other Egyptians; for they have no labour in breaking up furrows with a -plough nor in hoeing nor in any other of those labours which other men -have about a crop; but when the river has come up of itself and watered -their fields and after watering has left them again, then each man sows -his own field and turns into it swine, and when he has trodden the -seed into the ground by means of the swine, after that he waits for the -harvest; and when he has threshed the corn by means of the swine, then -he gathers it in. - -15. If we desire to follow the opinions of the Ionians as regards Egypt, -who say that the Delta alone is Egypt, reckoning its sea-coast to be -from the watch-tower called of Perseus to the fish-curing houses of -Pelusion, a distance of forty schoines, and counting it to extend inland -as far as the city of Kercasoros, where the Nile divides and runs to -Pelusion and Canobos, while as for the rest of Egypt, they assign it -partly to Libya and partly to Arabia,—if, I say, we should follow this -account, we should thereby declare that in former times the Egyptians -had no land to live in; for, as we have seen, their Delta at any rate -is alluvial, and has appeared (so to speak) lately, as the Egyptians -themselves say and as my opinion is. If then at the first there was no -land for them to live in, why did they waste their labour to prove that -they had come into being before all other men? They needed not to have -made trial of the children to see what language they would first utter. -However I am not of opinion that the Egyptians came into being at the -same time as that which is called by the Ionians the Delta, but that -they existed always ever since the human race came into being, and that -as their land advanced forwards, many of them were left in their first -abodes and many came down gradually to the lower parts. At least it is -certain that in old times Thebes had the name of Egypt, and of this 23 -the circumference measures six thousand one hundred and twenty furlongs. - -16. If then we judge aright of these matters, the opinion of the Ionians -about Egypt is not sound: but if the judgment of the Ionians is right, I -declare that neither the Hellenes nor the Ionians themselves know how -to reckon since they say that the whole earth is made up of three -divisions, Europe, Asia, and Libya: for they ought to count in addition -to these the Delta of Egypt, since it belongs neither to Asia nor to -Libya; for at least it cannot be the river Nile by this reckoning which -divides Asia from Libya, 24 but the Nile is cleft at the point of this -Delta so as to flow round it, and the result is that this land would -come between Asia and Libya. 25 - -17. We dismiss then the opinion of the Ionians, and express a judgment -of our own in this matter also, that Egypt is all that land which is -inhabited by Egyptians, just as Kilikia is that which is inhabited by -Kilikians and Assyria that which is inhabited by Assyrians, and we -know of no boundary properly speaking between Asia and Libya except -the borders of Egypt. If however we shall adopt the opinion which is -commonly held by the Hellenes, we shall suppose that the whole of Egypt, -beginning from the Cataract 26 and the city of Elephantine, is divided -into two parts and that it thus partakes of both the names, since one -side will thus belong to Libya and the other to Asia; for the Nile from -the Cataract onwards flows to the sea cutting Egypt through the midst; -and as far as the city of Kercasoros the Nile flows in one single -stream, but from this city onwards it is parted into three ways; and -one, which is called the Pelusian mouth, turns towards the East; the -second of the ways goes towards the West, and this is called the Canobic -mouth; but that one of the ways which is straight runs thus,—when the -river in its course downwards comes to the point of the Delta, then it -cuts the Delta through the midst and so issues out to the sea. In this -we have 27 a portion of the water of the river which is not the smallest -nor the least famous, and it is called the Sebennytic mouth. There are -also two other mouths which part off from the Sebennytic and go to -the sea, and these are called, one the Saïtic, the other the Mendesian -mouth. The Bolbitinitic and Bucolic mouths, on the other hand, are not -natural but made by digging. - -18. Moreover also the answer given by the Oracle of Ammon bears witness -in support of my opinion that Egypt is of the extent which I declare it -to be in my account; and of this answer I heard after I had formed my -own opinion about Egypt. For those of the city of Marea and of Apis, -dwelling in the parts of Egypt which border on Libya, being of opinion -themselves that they were Libyans and not Egyptians, and also being -burdened by the rules of religious service, because they desired not to -be debarred from the use of cows' flesh, sent to Ammon saying that they -had nought in common with the Egyptians, for they dwelt outside the -Delta and agreed with them in nothing; and they said they desired that -it might be lawful for them to eat everything without distinction. The -god however did not permit them to do so, but said that that land which -was Egypt which the Nile came over and watered, and that those were -Egyptians who dwelling below the city of Elephantine drank of that -river. Thus it was answered to them by the Oracle about this: - -19, and the Nile, when it is in flood, goes over not only the Delta -but also of the land which is called Libyan and of that which is called -Arabian sometimes as much as two days' journey on each side, and at -times even more than this or at times less. - -As regards the nature of the river, neither from the priests nor -yet from any other man was I able to obtain any knowledge: and I was -desirous especially to learn from them about these matters, namely -why the Nile comes down increasing in volume from the summer solstice -onwards for a hundred days, and then, when it has reached the number of -these days, turns and goes back, failing in its stream, so that through -the whole winter season it continues to be low, and until the summer -solstice returns. Of none of these things was I able to receive any -account from the Egyptians, when I inquired of them what power the Nile -has whereby it is of a nature opposite to that of other rivers. And -I made inquiry, desiring to know both this which I say and also why, -unlike all other rivers, it does not give rise to any breezes blowing -from it. - -20. However some of the Hellenes who desired to gain distinction for -cleverness have given an account of this water in three different ways: -two of these I do not think it worth while even to speak of except only -to indicate their nature; of which the one says that the Etesian Winds -are the cause that makes the river rise, by preventing the Nile from -flowing out into the sea. But often the Etesian Winds fail and yet the -Nile does the same work as it is wont to do; and moreover, if these were -the cause, all the other rivers also which flow in a direction opposed -to the Etesian Winds ought to have been affected in the same way as the -Nile, and even more, in as much as they are smaller and present to them -a feebler flow of stream: but there are many of these rivers in Syria -and many also in Libya, and they are affected in no such manner as the -Nile. - -21. The second way shows more ignorance than that which has been -mentioned, and it is more marvellous to tell; 28 for it says that the -river produces these effects because it flows from the Ocean, and that -the Ocean flows round the whole earth. - -22. The third of the ways is much the most specious, but nevertheless it -is the most mistaken of all: for indeed this way has no more truth in -it than the rest, alleging as it does that the Nile flows from melting -snow; whereas it flows out of Libya through the midst of the Ethiopians, -and so comes out into Egypt. How then should it flow from snow, when it -flows from the hottest parts to those which are cooler? And indeed most -of the facts are such as to convince a man (one at least who is capable -of reasoning about such matters), that it is not at all likely that it -flows from snow. 29 The first and greatest evidence is afforded by the -winds, which blow hot from these regions; the second is that the land -is rainless always and without frost, whereas after snow has fallen rain -must necessarily come within five days, so that if it snowed in those -parts rain would fall there; the third evidence is afforded by the -people dwelling there, who are of a black colour by reason of the -burning heat. Moreover kites and swallows remain there through the year -and do not leave the land; and cranes flying from the cold weather which -comes on in the region of Scythia come regularly to these parts for -wintering: if then it snowed ever so little in that land through which -the Nile flows and in which it has its rise, none of these things would -take place, as necessity compels us to admit. - -23. As for him who talked about the Ocean, he carried his tale into the -region of the unknown, and so he need not be refuted; 30 since I for my -part know of no river Ocean existing, but I think that Homer or one of -the poets who were before him invented the name and introduced it into -his verse. - -24. If however after I have found fault with the opinions proposed, I -am bound to declare an opinion of my own about the matters which are in -doubt, I will tell what to my mind is the reason why the Nile increases -in the summer. In the winter season the Sun, being driven away from -his former path through the heaven 31 by the stormy winds, comes to the -upper parts of Libya. If one would set forth the matter in the shortest -way, all has now been said; for whatever region this god approaches most -and stands directly above, this it may reasonably be supposed is most in -want of water, and its native streams of rivers are dried up most. - -25. However, to set it forth at greater length, thus it is:—the Sun -passing in his course by the upper parts of Libya, does thus, that is to -say, since at all times the air in those parts is clear and the country -is warm, because there are no cold winds, 32 in passing through it the -Sun does just as he was wont to do in the summer, when going through the -midst of the heaven, that is he draws to himself the water, and having -drawn it he drives it away to the upper parts of the country, and the -winds take it up and scattering it abroad melt it into rain; so it is -natural that the winds which blow from this region, namely the South -and South-west Winds, should be much the most rainy of all the winds. I -think however that the Sun does not send away from himself all the water -of the Nile of each year, but that he also lets some remain behind with -himself. Then when the winter becomes milder, the Sun returns back again -to the midst of the heaven, and from that time onwards he draws equally -from all rivers; but in the meanwhile they flow in large volume, since -water of rain mingles with them in great quantity, because their country -receives rain then and is filled with torrent streams. In summer however -they are weak, since not only the showers of rain fail then, but also -they are drawn by the Sun. The Nile however, alone of all rivers, not -having rain and being drawn by the Sun, naturally flows during this time -of winter in much less than its proper volume, that is much less than in -summer; 33 for then it is drawn equally with all the other waters, but -in winter it bears the burden alone. Thus I suppose the Sun to be the -cause of these things. - -26. He is also the cause in my opinion that the air in these parts is -dry, since he makes it so by scorching up his path through the heaven: -34 thus summer prevails always in the upper parts of Libya. If however -the station of the seasons had been changed, and where now in the heaven -are placed the North Wind and winter, there was the station of the South -Wind and of the midday, and where now is placed the South Wind, there -was the North, if this had been so, the Sun being driven from the midst -of the heaven by the winter and the North Wind would go to the upper -parts of Europe, just as now he comes to the upper parts of Libya, and -passing in his course throughout the whole of Europe I suppose that he -would do to the Ister that which he now works upon the Nile. - -27. As to the breeze, why none blows from the river, my opinion is that -from very hot places it is not natural that anything should blow, and -that a breeze is wont to blow from something cold. - -28. Let these matters then be as they are and as they were at the first: -but as to the sources of the Nile, not one either of the Egyptians or of -the Libyans or of the Hellenes, who came to speech with me, professed to -know anything, except the scribe of the sacred treasury of Athene at the -city of Saïs in Egypt. To me however this man seemed not to be speaking -seriously when he said that he had certain knowledge of it; and he said -as follows, namely that there were two mountains of which the tops ran -up to a sharp point, situated between the city of Syene, which is in -the district of Thebes, and Elephantine, and the names of the mountains -were, of the one Crophi and of the other Mophi. From the middle between -these two mountains flowed (he said) the sources of the Nile, which were -fathomless in depth, and half of the water flowed to Egypt and towards -the North Wind, the other half to Ethiopia and the South Wind. As for -the fathomless depth of the source, he said that Psammetichos king of -Egypt came to a trial of this matter; for he had a rope twisted of many -thousands of fathoms and let it down in this place, and it found no -bottom. By this the scribe (if this which he told me was really as he -said) gave me to understand 35 that there were certain strong eddies -there and a backward flow, and that since the water dashed against the -mountains, therefore the sounding-line could not come to any bottom when -it was let down. - -29. From no other person was I able to learn anything about this matter; -but for the rest I learnt so much as here follows by the most diligent -inquiry; 36 for I went myself as an eye-witness as far as the city of -Elephantine and from that point onwards I gathered knowledge by report. -From the city of Elephantine as one goes up the river there is country -which slopes steeply; so that here one must attach ropes to the vessel -on both sides, as one fastens an ox, and so make one's way onward; -and if the rope break, the vessel is gone at once, carried away by the -violence of the stream. Through this country it is a voyage of about -four days in length, and in this part the Nile is winding like the river -Maiander, and the distance amounts to twelve schoines, which one must -traverse in this manner. Then you will come to a level plain, in which -the Nile flows round an island named Tachompso. (Now in the regions -above Elephantine there dwell Ethiopians at once succeeding, who also -occupy half of the island, 37 and Egyptians the other half.) Adjoining -this island there is a great lake, round which dwell Ethiopian nomad -tribes; and when you have sailed through this you will come to the -stream of the Nile again, which flows into this lake. After this you -will disembark and make a journey by land of forty days; for in the Nile -sharp rocks stand forth out of the water, and there are many reefs, by -which it is not possible for a vessel to pass. Then after having passed -through this country in the forty days which I have said, you will -embark again in another vessel and sail for twelve days; and after this -you will come to a great city called Meroe. This city is said to be -the mother-city of all the other Ethiopians: and they who dwell in it -reverence of the gods Zeus and Dionysos alone, and these they greatly -honour; and they have an Oracle of Zeus established, and make warlike -marches whensoever this god commands them by prophesyings and to -whatsoever place he commands. - -30. Sailing from this city you will come to the "Deserters" in another -period of time equal to that in which you came from Elephantine to the -mother-city of the Ethiopians. Now the name of these "Deserters" is -Asmach, and this word signifies, when translated into the tongue of the -Hellenes, "those who stand on the left hand of the king." These were two -hundred and forty thousand Egyptians of the warrior class, who revolted -and went over to the Ethiopians for the following cause:—In the reign of -Psammetichos garrisons were set, one towards the Ethiopians at the city -of Elephantine, another towards the Arabians and Assyrians at Daphnai -of Pelusion, and another towards Libya at Marea: and even in my own -time the garrisons of the Persians too are ordered in the same manner as -these were in the reign of Psammetichos, for both at Elephantine and at -Daphnai the Persians have outposts. The Egyptians then of whom I speak -had served as outposts for three years and no one relieved them from -their guard; accordingly they took counsel together, and adopting a -common plan they all in a body revolted from Psammetichos and set out -for Ethiopia. Hearing this Psammetichos set forth in pursuit, and when -he came up with them he entreated them much and endeavoured to persuade -them not to desert the gods of their country and their children and -wives: upon which it is said that one of them pointed to his privy -member and said that wherever this was, there would they have both -children and wives. When these came to Ethiopia they gave themselves -over to the king of the Ethiopians; and he rewarded them as -follows:—there were certain of the Ethiopians who had come to be at -variance with him; and he bade them drive these out and dwell in their -land. So since these men settled in the land of the Ethiopians, the -Ethiopians have come to be of milder manners, from having learnt the -customs of the Egyptians. - -31. The Nile then, besides that part of its course which is in Egypt, -is known as far as a four months' journey by river and land: for that is -the number of months which are found by reckoning to be spent in going -from Elephantine to these "Deserters": and the river runs from the West -and the setting of the sun. But what comes after that no one can clearly -say; for this land is desert by reason of the burning heat. - -32. Thus much however I heard from men of Kyrene, who told me that they -had been to the Oracle of Ammon, and had come to speech with Etearchos -king of the Ammonians: and it happened that after speaking of other -matters they fell to discourse about the Nile and how no one knew the -sources of it; and Etearchos said that once there had come to him men of -the Nasamonians (this is a Libyan race which dwells in the Syrtis, -and also in the land to the East of the Syrtis reaching to no great -distance), and when the Nasamonians came and were asked by him whether -they were able to tell him anything more than he knew about the desert -parts of Libya, they said that there had been among them certain sons of -chief men, who were of unruly disposition; and these when they grew up -to be men had devised various other extravagant things and also they -had told off by lot five of themselves to go to see the desert parts -of Libya and to try whether they could discover more than those who had -previously explored furthest: for in those parts of Libya which are by -the Northern Sea, beginning from Egypt and going as far as the headland -of Soloeis, which is the extreme point of Libya, Libyans (and of them -many races) extend along the whole coast, except so much as the Hellenes -and Phenicians hold; but in the upper parts, which lie above the -sea-coast and above those people whose land comes down to the sea, Libya -is full of wild beasts; and in the parts above the land of wild beasts -it is full of sand, terribly waterless and utterly desert. These young -men then (said they), being sent out by their companions well furnished -with supplies of water and provisions, went first through the inhabited -country, and after they had passed through this they came to the country -of wild beasts, and after this they passed through the desert, making -their journey towards the West Wind; and having passed through a great -tract of sand in many days, they saw at last trees growing in a level -place; and having come up to them, they were beginning to pluck the -fruit which was upon the trees: but as they began to pluck it, there -came upon them small men, of less stature than men of the common size, -and these seized them and carried them away; and neither could the -Nasamonians understand anything of their speech nor could those who were -carrying them off understand anything of the speech of the Nasamonians: -and they led them (so it was said) through very great swamps, and after -passing through these they came to a city in which all the men were in -size like those who carried them off and in colour of skin black; and -by the city ran a great river, which ran from the West towards the -sunrising, and in it were seen crocodiles. - -33. Of the account given by Etearchos the Ammonian let so much suffice -as is here said, except that, as the men of Kyrene told me, he alleged -that the Nasamonians returned safe home, and that the people to whom -they had come were all wizards. Now this river which ran by the city, -Etearchos conjectured to be the Nile, and moreover reason compels us to -think so; for the Nile flows from Libya and cuts Libya through in the -midst, and as I conjecture, judging of what is not known by that which -is evident to the view, it starts at a distance from its mouth equal to -that of the Ister: for the river Ister begins from the Keltoi and the -city of Pyrene and so runs that it divides Europe in the midst (now -the Keltoi are outside the Pillars of Heracles and border upon the -Kynesians, who dwell furthest towards the sunset of all those who have -their dwelling in Europe); and the Ister ends, having its course through -the whole of Europe, by flowing into the Euxine Sea at the place where -the Milesians have their settlement of Istria. - -34. Now the Ister, since it flows through land which is inhabited, is -known by the reports of many; but of the sources of the Nile no one -can give an account, for the part of Libya through which it flows is -uninhabited and desert. About its course however so much as it was -possible to learn by the most diligent inquiry has been told; and it -runs out into Egypt. Now Egypt lies nearly opposite to the mountain -districts of Kilikia; and from thence to Sinope, which lies upon the -Euxine Sea, is a journey in the same straight line of five days for -a man without encumbrance; 3701 and Sinope lies opposite to the place -where the Ister runs out into the sea: thus I think that the Nile passes -through the whole of Libya and is of equal measure with the Ister. - -Of the Nile then let so much suffice as has been said. - -35. Of Egypt however I shall make my report at length, because it has -wonders more in number than any other land, and works too it has to show -as much as any land, which are beyond expression great: for this reason -then more shall be said concerning it. - -The Egyptians in agreement with their climate, which is unlike any -other, and with the river, which shows a nature different from all other -rivers, established for themselves manners and customs in a way opposite -to other men in almost all matters: for among them the women frequent -the market and carry on trade, while the men remain at home and weave; -and whereas others weave pushing the woof upwards, the Egyptians push -it downwards: the men carry their burdens upon their heads and the -women upon their shoulders: the women make water standing up and the -men crouching down: they ease themselves in their houses and they eat -without in the streets, alleging as reason for this that it is right -to do secretly the things that are unseemly though necessary, but those -which are not unseemly, in public: no woman is a minister either of male -or female divinity, but men of all, both male and female: to support -their parents the sons are in no way compelled, if they do not desire -to do so, but the daughters are forced to do so, be they never so -unwilling. - -36. The priests of the gods in other lands wear long hair, but in Egypt -they shave their heads: among other men the custom is that in mourning -those whom the matter concerns most nearly have their hair cut short, -but the Egyptians, when deaths occur, let their hair grow long, both -that on the head and that on the chin, having before been close shaven: -other men have their daily living separated from beasts, but the -Egyptians have theirs together with beasts: other men live on wheat and -barley, but to any one of the Egyptians who makes his living on these it -is a great reproach; they make their bread of maize, 38 which some call -spelt; 39 they knead dough with their feet and clay with their hands, -with which also they gather up dung: and whereas other men, except -such as have learnt otherwise from the Egyptians, have their members as -nature made them, the Egyptians practise circumcision: as to garments, -the men wear two each and the women but one: and whereas others make -fast the rings and ropes of the sails outside the ship, the Egyptians -do this inside: finally in the writing of characters and reckoning with -pebbles, while the Hellenes carry the hand from the left to the right, -the Egyptians do this from the right to the left; and doing so they say -that they do it themselves rightwise and the Hellenes leftwise: and they -use two kinds of characters for writing, of which the one kind is called -sacred and the other common. 40 - -37. They are religious excessively beyond all other men, and with regard -to this they have customs as follows:—they drink from cups of bronze and -rinse them out every day, and not some only do this but all: they wear -garments of linen always newly washed, and this they make a special -point of practice: they circumcise themselves for the sake of -cleanliness, preferring to be clean rather than comely. The priests -shave themselves all over their body every other day, so that no lice or -any other foul thing may come to be upon them when they minister to -the gods; and the priests wear garments of linen only and sandals of -papyrus, and any other garment they may not take nor other sandals; -these wash themselves in cold water twice in the day and twice again -in the night; and other religious services they perform (one may almost -say) of infinite number. 41 They enjoy also good things not a few, for -they do not consume or spend anything of their own substance, but there -is sacred bread baked for them and they have each great quantity of -flesh of oxen and geese coming in to them each day, and also wine of -grapes is given to them; but it is not permitted to them to taste of -fish: beans moreover the Egyptians do not at all sow in their land, and -those which grow they neither eat raw nor boil for food; nay the priests -do not endure even to look upon them, thinking this to be an unclean -kind of pulse: and there is not one priest only for each of the gods but -many, and of them one is chief-priest, and whenever a priest dies his -son is appointed to his place. - -38. The males of the ox kind they consider to belong to Epaphos, and -on account of him they test them in the following manner:—If the priest -sees one single black hair upon the beast he counts it not clean for -sacrifice; and one of the priests who is appointed for the purpose makes -investigation of these matters, both when the beast is standing upright -and when it is lying on its back, drawing out its tongue moreover, to -see if it is clean in respect of the appointed signs, which I shall tell -of in another part of the history: 42 he looks also at the hairs of the -tail to see if it has them growing in the natural manner: and if it -be clean in respect of all these things, he marks it with a piece of -papyrus, rolling this round the horns, and then when he has plastered -sealing-earth over it he sets upon it the seal of his signet-ring, and -after that they take the animal away. But for one who sacrifices a beast -not sealed the penalty appointed is death. - -39. In this way then the beast is tested; and their appointed manner of -sacrifice is as follows:—they lead the sealed beast to the altar where -they happen to be sacrificing and then kindle a fire: after that, having -poured libations of wine over the altar so that it runs down upon the -victim and having called upon the god, they cut its throat, and having -cut its throat they sever the head from the body. The body then of the -beast they flay, but upon the head 43 they make many imprecations first, -and then they who have a market and Hellenes sojourning among them for -trade, these carry it to the market-place and sell it, while they who -have no Hellenes among them cast it away into the river: and this is the -form of imprecation which they utter upon the heads, praying that if any -evil be about to befall either themselves who are offering sacrifice or -the land of Egypt in general, it may come rather upon this head. Now -as regards the heads of the beasts which are sacrificed and the pouring -over them of the wine, all the Egyptians have the same customs equally -for all their sacrifices; and by reason of this custom none of the -Egyptians eat of the head either of this or of any other kind of animal: - -40, but the manner of disembowelling the victims and of burning them is -appointed among them differently for different sacrifices; I shall -speak however of the sacrifices to that goddess whom they regard as the -greatest of all, and to whom they celebrate the greatest feast.—When -they have flayed the bullock and made imprecation, they take out the -whole of its lower entrails but leave in the body the upper entrails and -the fat; and they sever from it the legs and the end of the loin and the -shoulders and the neck: and this done, they fill the rest of the body of -the animal with consecrated 44 loaves and honey and raisins and figs and -frankincense and myrrh and every other kind of spices, and having filled -it with these they offer it, pouring over it great abundance of oil. -They make their sacrifice after fasting, and while the offerings are -being burnt, they all beat themselves for mourning, and when they have -finished beating themselves they set forth as a feast that which they -left unburnt of the sacrifice. - -41. The clean males then of the ox kind, both full-grown animals and -calves, are sacrificed by all the Egyptians; the females however they -may not sacrifice, but these are sacred to Isis; for the figure of Isis -is in the form of a woman with cow's horns, just as the Hellenes present -Io in pictures, and all the Egyptians without distinction reverence cows -far more than any other kind of cattle; for which reason neither man nor -woman of Egyptian race would kiss a man who is a Hellene on the mouth, -nor will they use a knife or roasting-spits or a caldron belonging to -a Hellene, nor taste of the flesh even of a clean animal if it has been -cut with the knife of a Hellene. And the cattle of this kind which die -they bury in the following manner:—the females they cast into the river, -but the males they bury, each people in the suburb of their town, with -one of the horns, or sometimes both, protruding to mark the place; and -when the bodies have rotted away and the appointed time comes on, then -to each city comes a boat 45 from that which is called the island of -Prosopitis (this is in the Delta, and the extent of its circuit is nine -schoines). In this island of Prosopitis is situated, besides many other -cities, that one from which the boats come to take up the bones of the -oxen, and the name of the city is Atarbechis, and in it there is set -up a holy temple of Aphrodite. From this city many go abroad in various -directions, some to one city and others to another, and when they have -dug up the bones of the oxen they carry them off, and coming together -they bury them in one single place. In the same manner as they bury the -oxen they bury also their other cattle when they die; for about them -also they have the same law laid down, and these also they abstain from -killing. - -42. Now all who have a temple set up to the Theban Zeus or who are of -the district of Thebes, these, I say, all sacrifice goats and abstain -from sheep: for not all the Egyptians equally reverence the same gods, -except only Isis and Osiris (who they say is Dionysos), these they all -reverence alike: but they who have a temple of Mendes or belong to the -Mendesian district, these abstain from goats and sacrifice sheep. Now -the men of Thebes and those who after their example abstain from sheep, -say that this custom was established among them for the cause which -follows:—Heracles (they say) had an earnest desire to see Zeus, and Zeus -did not desire to be seen of him; and at last when Heracles was urgent -in entreaty Zeus contrived this device, that is to say, he flayed a ram -and held in front of him the head of the ram which he had cut off, and -he put on over him the fleece and then showed himself to him. Hence -the Egyptians make the image of Zeus into the face of a ram; and the -Ammonians do so also after their example, being settlers both from -the Egyptians and from the Ethiopians, and using a language which is a -medley of both tongues: and in my opinion it is from this god that the -Ammonians took the name which they have, for the Egyptians call Zeus -Amun. The Thebans then do not sacrifice rams but hold them sacred for -this reason; on one day however in the year, on the feast of Zeus, they -cut up in the same manner and flay one single ram and cover with its -skin the image of Zeus, and then they bring up to it another image -of Heracles. This done, all who are in the temple beat themselves in -lamentation for the ram, and then they bury it in a sacred tomb. - -43. About Heracles I heard the account given that he was of the number -of the twelve gods; but of the other Heracles whom the Hellenes know I -was not able to hear in any part of Egypt: and moreover to prove that -the Egyptians did not take the name of Heracles from the Hellenes, but -rather the Hellenes from the Egyptians,—that is to say those of the -Hellenes who gave the name Heracles to the son of Amphitryon,—of that, I -say, besides many other evidences there is chiefly this, namely that the -parents of this Heracles, Amphitryon and Alcmene, were both of Egypt by -descent, 46 and also that the Egyptians say that they do not know -the names either of Poseidon or of the Dioscuroi, nor have these been -accepted by them as gods among the other gods; whereas if they had -received from the Hellenes the name of any divinity, they would -naturally have preserved the memory of these most of all, assuming that -in those times as now some of the Hellenes were wont to make voyages -4601 and were sea-faring folk, as I suppose and as my judgment compels -me to think; so that the Egyptians would have learnt the names of these -gods even more than that of Heracles. In fact however Heracles is a -very ancient Egyptian god; and (as they say themselves) it is seventeen -thousand years to the beginning of the reign of Amasis from the time -when the twelve gods, of whom they count that Heracles is one, were -begotten of the eight gods. - -44. I moreover, desiring to know something certain of these matters so -far as might be, made a voyage also to Tyre of Phenicia, hearing that -in that place there was a holy temple of Heracles; and I saw that it -was richly furnished with many votive offerings besides, and especially -there were in it two pillars, 47 the one of pure gold and the other of -an emerald stone of such size as to shine by night: 48 and having come -to speech with the priests of the god, I asked them how long time it -was since their temple had been set up: and these also I found to be -at variance with the Hellenes, for they said that at the same time when -Tyre was founded, the temple of the god also had been set up, and that -it was a period of two thousand three hundred years since their people -began to dwell at Tyre. I saw also at Tyre another temple of Heracles, -with the surname Thasian; and I came to Thasos also and there I found a -temple of Heracles set up by the Phenicians, who had sailed out to seek -for Europa and had colonised Thasos; and these things happened full five -generations of men before Heracles the son of Amphitryon was born in -Hellas. So then my inquiries show clearly that Heracles is an ancient -god, and those of the Hellenes seem to me to act most rightly who have -two temples of Heracles set up, and who sacrifice to the one as an -immortal god and with the title Olympian, and make offerings of the dead -49 to the other as a hero. - -45. Moreover, besides many other stories which the Hellenes tell without -due consideration, this tale is especially foolish which they tell about -Heracles, namely that when he came to Egypt, the Egyptians put on him -wreaths and led him forth in procession to sacrifice him to Zeus; and he -for some time kept quiet, but when they were beginning the sacrifice of -him at the altar, he betook himself to prowess and slew them all. I for -my part am of opinion that the Hellenes when they tell this tale are -altogether without knowledge of the nature and customs of the Egyptians; -for how should they for whom it is not lawful to sacrifice even beasts, -except swine 50 and the males of oxen and calves (such of them as are -clean) and geese, how should these sacrifice human beings? Besides this, -how is it in nature possible that Heracles, being one person only and -moreover a man (as they assert), should slay many myriads? Having said -so much of these matters, we pray that we may have grace from both the -gods and the heroes for our speech. - -46. Now the reason why those of the Egyptians whom I have mentioned do -not sacrifice goats, female or male, is this:—the Mendesians count Pan -to be one of the eight gods (now these eight gods they say came into -being before the twelve gods), and the painters and image-makers -represent in painting and in sculpture the figure of Pan, just as the -Hellenes do, with goat's face and legs, not supposing him to be really -like this but to resemble the other gods; the cause however why they -represent him in this form I prefer not to say. The Mendesians then -reverence all goats and the males more than the females (and the -goatherds too have greater honour than other herdsmen), but of the goats -one especially is reverenced, and when he dies there is great mourning -in all the Mendesian district: and both the goat and Pan are called in -the Egyptian tongue Mendes. Moreover in my lifetime there happened in -that district this marvel, that is to say a he-goat had intercourse with -a woman publicly, and this was so done that all men might have evidence -of it. - -47. The pig is accounted by the Egyptians an abominable animal; and -first, if any of them in passing by touch a pig, he goes into the river -and dips himself forthwith in the water together with his garments; and -then too swineherds, though they be native Egyptians, unlike all others -do not enter any of the temples in Egypt, nor is anyone willing to give -his daughter in marriage to one of them or to take a wife from among -them; but the swineherds both give in marriage to one another and take -from one another. Now to the other gods the Egyptians do not think it -right to sacrifice swine; but to the Moon and to Dionysos alone at the -same time and on the same full-moon they sacrifice swine, and then eat -their flesh: and as to the reason why, when they abominate swine at all -their other feasts, they sacrifice them at this, there is a story told -by the Egyptians; and this story I know, but it is not a seemly one for -me to tell. Now the sacrifice of the swine to the Moon is performed as -follows:—when the priest has slain the victim, he puts together the end -of the tail and the spleen and the caul, and covers them up with the -whole of the fat of the animal which is about the paunch, and then he -offers them with fire; and the rest of the flesh they eat on that day of -full moon upon which they have held the sacrifice, but on any day after -this they will not taste of it: the poor however among them by reason of -the scantiness of their means shape pigs of dough and having baked them -they offer these as a sacrifice. - -48. Then for Dionysos on the eve of the festival each one kills a pig by -cutting its throat before his own doors, and after that he gives the pig -to the swineherd who sold it to him, to carry away again; and the rest -of the feast of Dionysos is celebrated by the Egyptians in the same -way as by the Hellenes in almost all things except choral dances, but -instead of the phallos they have invented another contrivance, namely -figures of about a cubit in height worked by strings, which women carry -about the villages, with the privy member made to move and not much -less in size than the rest of the body: and a flute goes before and they -follow singing the praises of Dionysos. As to the reason why the figure -has this member larger than is natural and moves it, though it moves no -other part of the body, about this there is a sacred story told. - -49. Now I think that Melampus the son of Amytheon was not without -knowledge of these rites of sacrifice, but was acquainted with them: for -Melampus is he who first set forth to the Hellenes the name of Dionysos -and the manner of sacrifice and the procession of the phallos. Strictly -speaking indeed, he when he made it known did not take in the whole, but -those wise men who came after him made it known more at large. Melampus -then is he who taught of the phallos which is carried in procession for -Dionysos, and from him the Hellenes learnt to do that which they do. I -say then that Melampus being a man of ability contrived for himself an -art of divination, and having learnt from Egypt he taught the Hellenes -many things, and among them those that concern Dionysos, making changes -in some few points of them: for I shall not say that that which is done -in worship of the god in Egypt came accidentally to be the same with -that which is done among the Hellenes, for then these rites would have -been in character with the Hellenic worship and not lately brought in; -nor certainly shall I say that the Egyptians took from the Hellenes -either this or any other customary observance: but I think it most -probable that Melampus learnt the matters concerning Dionysos from -Cadmos the Tyrian and from those who came with him from Phenicia to the -land which we now call Boeotia. - -50. Moreover the naming 51 of almost all the gods has come to Hellas -from Egypt: for that it has come from the Barbarians I find by inquiry -is true, and I am of opinion that most probably it has come from Egypt, -because, except in the case of Poseidon and the Dioscuroi (in accordance -with that which I have said before), and also of Hera and Hestia and -Themis and the Charites and Nereïds, the Egyptians have had the names -of all the other gods in their country for all time. What I say here -is that which the Egyptians think themselves: but as for the gods whose -names they profess that they do not know, these I think received their -naming from the Pelasgians, except Poseidon; but about this god the -Hellenes learnt from the Libyans, for no people except the Libyans have -had the name of Poseidon from the first and have paid honour to this -god always. Nor, it may be added, have the Egyptians any custom of -worshipping heroes. - -51. These observances then, and others besides these which I shall -mention, the Hellenes have adopted from the Egyptians; but to make, as -they do, the images of Hermes with the phallos they have learnt not from -the Egyptians but from the Pelasgians, the custom having been received -by the Athenians first of all the Hellenes and from these by the rest; -for just at the time when the Athenians were beginning to rank among the -Hellenes, the Pelasgians became dwellers with them in their land, and -from this very cause it was that they began to be counted as Hellenes. -Whosoever has been initiated in the mysteries of the Cabeiroi, which the -Samothrakians perform having received them from the Pelasgians, that -man knows the meaning of my speech; for these very Pelasgians who -became dwellers with the Athenians used to dwell before that time in -Samothrake, and from them the Samothrakians received their mysteries. So -then the Athenians were the first of the Hellenes who made the images -of Hermes with the phallos, having learnt from the Pelasgians; and -the Pelasgians told a sacred story about it, which is set forth in the -mysteries in Samothrake. - -52. Now the Pelasgians formerly were wont to make all their sacrifices -calling upon the gods in prayer, as I know from that which I heard at -Dodona, but they gave no title or name to any of them, for they had -not yet heard any, but they called them gods ({theous}) from some such -notion as this, that they had set ({thentes}) in order all things and -so had the distribution of everything. Afterwards, when much time -had elapsed, they learnt from Egypt the names of the gods, all except -Dionysos, for his name they learnt long afterwards; and after a time -the Pelasgians consulted the Oracle at Dodona about the names, for this -prophetic seat is accounted to be the most ancient of the Oracles which -are among the Hellenes, and at that time it was the only one. So when -the Pelasgians asked the Oracle at Dodona whether they should adopt the -names which had come from the Barbarians, the Oracle in reply bade them -make use of the names. From this time they sacrificed using the names of -the gods, and from the Pelasgians the Hellenes afterwards received them: - -53, but whence the several gods had their birth, or whether they all -were from the beginning, and of what form they are, they did not learn -till yesterday, as it were, or the day before: for Hesiod and Homer I -suppose were four hundred years before my time and not more, and these -are they who made a theogony for the Hellenes and gave the titles to -the gods and distributed to them honours and arts, and set forth their -forms: but the poets who are said to have been before these men were -really in my opinion after them. Of these things the first are said by -the priestesses of Dodona, and the latter things, those namely which -have regard to Hesiod and Homer, by myself. - -54. As regards the Oracles both that among the Hellenes and that in -Libya, the Egyptians tell the following tale. The priests of the Theban -Zeus told me that two women in the service of the temple had been -carried away from Thebes by Phenicians, and that they had heard that one -of them had been sold to go into Libya and the other to the Hellenes; -and these women, they said, were they who first founded the prophetic -seats among the nations which have been named: and when I inquired -whence they knew so perfectly of this tale which they told, they said -in reply that a great search had been made by the priests after these -women, and that they had not been able to find them, but they had heard -afterwards this tale about them which they were telling. - -55. This I heard from the priests at Thebes, and what follows is said by -the prophetesses 52 of Dodona. They say that two black doves flew from -Thebes to Egypt, and came one of them to Libya and the other to their -land. And this latter settled upon an oak-tree 53 and spoke with human -voice, saying that it was necessary that a prophetic seat of Zeus should -be established in that place; and they supposed that that was of the -gods which was announced to them, and made one accordingly: and the dove -which went away to the Libyans, they say, bade the Libyans to make an -Oracle of Ammon; and this also is of Zeus. The priestesses of Dodona -told me these things, of whom the eldest was named Promeneia, the next -after her Timarete, and the youngest Nicandra; and the other people of -Dodona who were engaged about the temple gave accounts agreeing with -theirs. - -56. I however have an opinion about the matter as follows:—If the -Phenicians did in truth carry away the consecrated women and sold one of -them into Libya and the other into Hellas, I suppose that in the country -now called Hellas, which was formerly called Pelasgia, this woman was -sold into the land of the Thesprotians; and then being a slave there she -set up a sanctuary of Zeus under a real oak-tree; 54 as indeed it was -natural that being an attendant of the sanctuary of Zeus at Thebes, she -should there, in the place to which she had come, have a memory of him; -and after this, when she got understanding of the Hellenic tongue, she -established an Oracle, and she reported, I suppose, that her sister had -been sold in Libya by the same Phenicians by whom she herself had been -sold. - -57. Moreover, I think that the women were called doves by the people of -Dodona for the reason that they were Barbarians and because it seemed to -them that they uttered voice like birds; but after a time (they say) the -dove spoke with human voice, that is when the woman began to speak so -that they could understand; but so long as she spoke a Barbarian tongue -she seemed to them to be uttering voice like a bird: for had it been -really a dove, how could it speak with human voice? And in saying that -the dove was black, they indicate that the woman was Egyptian. The -ways of delivering oracles too at Thebes in Egypt and at Dodona closely -resemble one another, as it happens, and also the method of divination -by victims has come from Egypt. - -58. Moreover, it is true also that the Egyptians were the first of men -who made solemn assemblies 55 and processions and approaches to the -temples, 56 and from them the Hellenes have learnt them, and my evidence -for this is that the Egyptian celebrations of these have been held from -a very ancient time, whereas the Hellenic were introduced 57 but lately. - -59. The Egyptians hold their solemn assemblies not once in the year but -often, especially and with the greatest zeal and devotion 58 at the -city of Bubastis for Artemis, and next at Busiris for Isis; for in this -last-named city there is a very great temple of Isis, and this city -stands in the middle of the Delta of Egypt; now Isis is in the tongue of -the Hellenes Demeter: thirdly, they have a solemn assembly at the city -of Saïs for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly -at the city of Buto in honour of Leto, and sixthly at the city of -Papremis for Ares. - -60. Now, when they are coming to the city of Bubastis they do as -follows:—they sail men and women together, and a great multitude of each -sex in every boat; and some of the women have rattles and rattle with -them, while some of the men play the flute during the whole time of the -voyage, and the rest, both women and men, sing and clap their hands; and -when as they sail they come opposite to any city on the way they bring -the boat to land, and some of the women continue to do as I have said, -others cry aloud and jeer at the women in that city, some dance, and -some stand up and pull up their garments. This they do by every city -along the river-bank; and when they come to Bubastis they hold festival -celebrating great sacrifices, and more wine of grapes is consumed upon -that festival than during the whole of the rest of the year. To this -place (so say the natives) they come together year by year 59 even to -the number of seventy myriads 5901 of men and women, besides children. - -61. Thus it is done here; and how they celebrate the festival in honour -of Isis at the city of Busiris has been told by me before: 60 for, as I -said, they beat themselves in mourning after the sacrifice, all of them -both men and women, very many myriads of people; but for whom they beat -themselves it is not permitted to me by religion to say: and so many as -there are of the Carians dwelling in Egypt do this even more than the -Egyptians themselves, inasmuch as they cut their foreheads also with -knives; and by this it is manifested that they are strangers and not -Egyptians. - -62. At the times when they gather together at the city of Saïs for their -sacrifices, on a certain night 61 they all kindle lamps many in number -in the open air round about the houses; now the lamps are saucers full -of salt and oil mixed, and the wick floats by itself on the surface, and -this burns during the whole night; and to the festival is given the name -Lychnocaia (the lighting of the lamps). Moreover those of the Egyptians -who have not come to this solemn assembly observe the night of the -festival and themselves also light lamps all of them, and thus not in -Saïs alone are they lighted, but over all Egypt: and as to the reason -why light and honour are allotted to this night, 62 about this there is -a sacred story told. - -63. To Heliopolis and Buto they go year by year and do sacrifice only: -but at Papremis they do sacrifice and worship as elsewhere, and besides -that, when the sun begins to go down, while some few of the priests are -occupied with the image of the god, the greater number of them stand in -the entrance of the temple with wooden clubs, and other persons to the -number of more than a thousand men with purpose to perform a vow, these -also having all of them staves of wood, stand in a body opposite to -those: and the image, which is in a small shrine of wood covered over -with gold, they take out on the day before to another sacred building. -The few then who have been left about the image, draw a wain with four -wheels, which bears the shrine and the image that is within the shrine, -and the other priests standing in the gateway try to prevent it from -entering, and the men who are under a vow come to the assistance of the -god and strike them, while the others defend themselves. 63 Then there -comes to be a hard fight with staves, and they break one another's -heads, and I am of opinion that many even die of the wounds they -receive; the Egyptians however told me that no one died. This solemn -assembly the people of the place say that they established for the -following reason:—the mother of Ares, they say, used to dwell in this -temple, and Ares, having been brought up away from her, when he grew -up came thither desiring to visit his mother, and the attendants of his -mother's temple, not having seen him before, did not permit him to pass -in, but kept him away; and he brought men to help him from another city -and handled roughly the attendants of the temple, and entered to visit -his mother. Hence, they say, this exchange of blows has become the -custom in honour of Ares upon his festival. - -64. The Egyptians were the first who made it a point of religion not to -lie with women in temples, nor to enter into temples after going away -from women without first bathing: for almost all other men except the -Egyptians and the Hellenes lie with women in temples and enter into a -temple after going away from women without bathing, since they hold that -there is no difference in this respect between men and beasts: for -they say that they see beasts and the various kinds of birds coupling -together both in the temples and in the sacred enclosures of the gods; -if then this were not pleasing to the god, the beasts would not do so. - -65. Thus do these defend that which they do, which by me is disallowed: -but the Egyptians are excessively careful in their observances, both -in other matters which concern the sacred rites and also in those which -follow:—Egypt, though it borders upon Libya, 6301 does not very much -abound in wild animals, but such as they have are one and all accounted -by them sacred, some of them living with men and others not. But if I -should say for what reasons the sacred animals have been thus dedicated, -I should fall into discourse of matters pertaining to the gods, of -which I most desire not to speak; and what I have actually said touching -slightly upon them, I said because I was constrained by necessity. -About these animals there is a custom of this kind:—persons have been -appointed of the Egyptians, both men and women, to provide the food for -each kind of beast separately, and their office goes down from father -to son; and those who dwell in the various cities perform vows to -them thus, that is, when they make a vow to the god to whom the animal -belongs, they shave the head of their children either the whole or -the half or the third part of it, and then set the hair in the balance -against silver, and whatever it weighs, this the man gives to the person -who provides for the animals, and she cuts up fish of equal value and -gives it for food to the animals. Thus food for their support has been -appointed: and if any one kill any of these animals, the penalty, if he -do it with his own will, is death, and if against his will, such penalty -as the priests may appoint: but whosoever shall kill an ibis or a hawk, -whether it be with his will or against his will, must die. - -66. Of the animals that live with men there are great numbers, and would -be many more but for the accidents which befall the cats. For when the -females have produced young they are no longer in the habit of going -to the males, and these seeking to be united with them are not able. To -this end then they contrive as follows,—they either take away by force -or remove secretly the young from the females and kill them (but after -killing they do not eat them), and the females being deprived of their -young and desiring more, therefore come to the males, for it is a -creature that is fond of its young. Moreover when a fire occurs, the -cats seem to be divinely possessed; 64 for while the Egyptians stand at -intervals and look after the cats, not taking any care to extinguish the -fire, the cats slipping through or leaping over the men, jump into the -fire; and when this happens, great mourning comes upon the Egyptians. -And in whatever houses a cat has died by a natural death, all those who -dwell in this house shave their eyebrows only, but those in whose houses -a dog has died shave their whole body and also their head. - -67. The cats when they are dead are carried away to sacred buildings in -the city of Bubastis, where after being embalmed they are buried; but -the dogs they bury each people in their own city in sacred tombs; -and the ichneumons are buried just in the same way as the dogs. The -shrew-mice however and the hawks they carry away to the city of Buto, -and the ibises to Hermopolis; 65 the bears (which are not commonly seen) -and the wolves, not much larger in size than foxes, they bury on the -spot where they are found lying. - -68. Of the crocodile the nature is as follows:—during the four most -wintry months this creature eats nothing: she has four feet and is an -animal belonging to the land and the water both; for she produces and -hatches eggs on the land, and the most part of the day she remains upon -dry land, but the whole of the night in the river, for the water in -truth is warmer than the unclouded open air and the dew. Of all the -mortal creatures of which we have knowledge this grows to the greatest -bulk from the smallest beginning; for the eggs which she produces are -not much larger than those of geese and the newly-hatched young one -is in proportion to the egg, but as he grows he becomes as much as -seventeen cubits long and sometimes yet larger. He has eyes like those -of a pig and teeth large and tusky, in proportion to the size of his -body; but unlike all other beasts he grows no tongue, neither does he -move his lower jaw, but brings the upper jaw towards the lower, being -in this too unlike all other beasts. He has moreover strong claws and a -scaly hide upon his back which cannot be pierced; and he is blind in the -water, but in the air he is of very keen sight. Since he has his living -in the water he keeps his mouth all full within of leeches; and whereas -all other birds and beasts fly from him, the trochilus is a creature -which is at peace with him, seeing that from her he receives benefit; -for the crocodile having come out of the water to the land and then -having opened his mouth (this he is wont to do generally towards the -West Wind), the trochilus upon that enters into his mouth and swallows -down the leeches, and he being benefited is pleased and does no harm to -the trochilus. - -69. Now for some of the Egyptians the crocodiles are sacred animals, and -for others not so, but they treat them on the contrary as enemies: those -however who dwell about Thebes and about the lake of Moiris hold them -to be most sacred, and each of these two peoples keeps one crocodile -selected from the whole number, which has been trained to tameness, and -they put hanging ornaments of molten stone and of gold into the ears -of these and anklets round the front feet, and they give them food -appointed and victims of sacrifices and treat them as well as possible -while they live, and after they are dead they bury them in sacred tombs, -embalming them: but those who dwell about the city of Elephantine even -eat them, not holding them to be sacred. They are called not crocodiles -but champsai, and the Ionians gave them the name of crocodile, comparing -their form to that of the crocodiles (lizards) which appear in their -country in the stone walls. - -70. There are many ways in use of catching them and of various kinds: I -shall describe that which to me seems the most worthy of being told. A -man puts the back of a pig upon a hook as bait, and lets it go into the -middle of the river, while he himself upon the bank of the river has -a young live pig, which he beats; and the crocodile hearing its cries -makes for the direction of the sound, and when he finds the pig's back -he swallows it down: then they pull, and when he is drawn out to land, -first of all the hunter forthwith plasters up his eyes with mud, and -having so done he very easily gets the mastery of him, but if he does -not do so he has much trouble. - -71. The river-horse is sacred in the district of Papremis, but for the -other Egyptians he is not sacred; and this is the appearance which he -presents: he is four-footed, cloven-hoofed like an ox, 66 flat-nosed, -with a mane like a horse and showing teeth like tusks, with a tail and -voice like a horse, and in size as large as the largest ox; and his hide -is so exceedingly thick that when it has been dried shafts of javelins -are made of it. - -72. There are moreover otters in the river, which they consider to be -sacred; and of fish also they esteem that which is called the lepidotos -to be sacred, and also the eel; and these they say are sacred to the -Nile: and of birds the fox-goose. - -73. There is also another sacred bird called the phoenix which I did -not myself see except in painting, for in truth he comes to them very -rarely, at intervals, as the people of Heliopolis say, of five hundred -years; and these say that he comes regularly when his father dies; and -if he be like the painting, he is of this size and nature, that is to -say, some of his feathers are of gold colour and others red, and in -outline and size he is as nearly as possible like an eagle. This bird -they say (but I cannot believe the story) contrives as follows:—setting -forth from Arabia he conveys his father, they say, to the temple of the -Sun (Helios) plastered up in myrrh, and buries him in the temple of the -Sun; and he conveys him thus:—he forms first an egg of myrrh as large as -he is able to carry, and then he makes trial of carrying it, and when he -has made trial sufficiently, then he hollows out the egg and places his -father within it and plasters over with other myrrh that part of the egg -where he hollowed it out to put his father in, and when his father is -laid in it, it proves (they say) to be of the same weight as it was; -and after he has plastered it up, he conveys the whole to Egypt to the -temple of the Sun. Thus they say that this bird does. - -74. There are also about Thebes sacred serpents, not at all harmful to -men, which are small in size and have two horns growing from the top of -the head: these they bury when they die in the temple of Zeus, for to -this god they say that they are sacred. - -75. There is a region moreover in Arabia, situated nearly over against -the city of Buto, to which place I came to inquire about the winged -serpents: and when I came thither I saw bones of serpents and spines in -quantity so great that it is impossible to make report of the number, -and there were heaps of spines, some heaps large and others less large -and others smaller still than these, and these heaps were many in -number. This region in which the spines are scattered upon the ground -is of the nature of an entrance from a narrow mountain pass to a great -plain, which plain adjoins the plain of Egypt; and the story goes that -at the beginning of spring winged serpents from Arabia fly towards -Egypt, and the birds called ibises meet them at the entrance to this -country and do not suffer the serpents to go by but kill them. On -account of this deed it is (say the Arabians) that the ibis has come to -be greatly honoured by the Egyptians, and the Egyptians also agree that -it is for this reason that they honour these birds. - -76. The outward form of the ibis is this:—it is a deep black all over, -and has legs like those of a crane and a very curved beak, and in size -it is about equal to a rail: this is the appearance of the black kind -which fight with the serpents, but of those which most crowd round men's -feet (for there are two several kinds of ibises) the head is bare and -also the whole of the throat, and it is white in feathering except the -head and neck and the extremities of the wings and the rump (in all -these parts of which I have spoken it is a deep black), while in legs -and in the form of the head it resembles the other. As for the serpent -its form is like that of the watersnake; and it has wings not feathered -but most nearly resembling the wings of the bat. Let so much suffice as -has been said now concerning sacred animals. - -77. Of the Egyptians themselves, those who dwell in the part of Egypt -which is sown for crops 67 practise memory more than any other men and -are the most learned in history by far of all those of whom I have had -experience: and their manner of life is as follows:—For three successive -days in each month they purge, hunting after health with emetics and -clysters, and they think that all the diseases which exist are produced -in men by the food on which they live; for the Egyptians are from other -causes also the most healthy of all men next after the Libyans (in my -opinion on account of the seasons, because the seasons do not change, -for by the changes of things generally, and especially of the seasons, -diseases are most apt to be produced in men), and as to their diet, it -is as follows:—they eat bread, making loaves of maize, which they call -kyllestis, and they use habitually a wine made out of barley, for vines -they have not in their land. Of their fish some they dry in the sun and -then eat them without cooking, others they eat cured in brine. Of birds -they eat quails and ducks and small birds without cooking, after first -curing them; and everything else which they have belonging to the -class of birds or fishes, except such as have been set apart by them as -sacred, they eat roasted or boiled. - -78. In the entertainments of the rich among them, when they have -finished eating, a man bears round a wooden figure of a dead body in a -coffin, made as like the reality as may be both by painting and carving, -and measuring about a cubit or two cubits each way; 68 and this he shows -to each of those who are drinking together, saying: "When thou lookest -upon this, drink and be merry, for thou shalt be such as this when thou -art dead." Thus they do at their carousals. - -79. The customs which they practise are derived from their fathers and -they do not acquire others in addition; but besides other customary -things among them which are worthy of mention, they have one song, 6801 -that of Linos, the same who is sung of both in Phenicia and in Cyprus -and elsewhere, having however a name different according to the various -nations. This song agrees exactly with that which the Hellenes sing -calling on the name of Linos, 69 so that besides many other things -about which I wonder among those matters which concern Egypt, I wonder -especially about this, namely whence they got the song of Linos. 70 It -is evident however that they have sung this song from immemorial time, -and in the Egyptian tongue Linos is called Maneros. The Egyptians told -me that he was the only son of him who first became king of Egypt, and -that he died before his time and was honoured with these lamentations by -the Egyptians, and that this was their first and only song. - -80. In another respect the Egyptians are in agreement with some of the -Hellenes, namely with the Lacedemonians, but not with the rest, that is -to say, the younger of them when they meet the elder give way and move -out of the path, and when their elders approach they rise out of their -seat. In this which follows however they are not in agreement with any -of the Hellenes,—instead of addressing one another in the roads they do -reverence, lowering their hand down to their knee. - -81. They wear tunics of linen about their legs with fringes, which they -call calasiris; above these they have garments of white wool thrown -over: woollen garments however are not taken into the temples, nor are -they buried with them, for this is not permitted by religion. In these -points they are in agreement with the observances called Orphic and -Bacchic (which are really Egyptian), 71 and also with those of the -Pythagoreans, for one who takes part in these mysteries is also -forbidden by religious rule to be buried in woollen garments; and about -this there is a sacred story told. - -82. Besides these things the Egyptians have found out also to what god -each month and each day belongs, and what fortunes a man will meet with -who is born on any particular day, and how he will die, and what kind -of a man he will be: and these inventions were taken up by those of the -Hellenes who occupied themselves about poesy. Portents too have been -found out by them more than by all other men besides; for when a portent -has happened, they observe and write down the event which comes of it, -and if ever afterwards anything resembling this happens, they believe -that the event which comes of it will be similar. - -83. Their divination is ordered thus:—the art is assigned not to any -man, but to certain of the gods, for there are in their land Oracles of -Heracles, of Apollo, of Athene, of Artemis, of Ares, and of Zeus, and -moreover that which they hold most in honour of all, namely the Oracle -of Leto which is in the city of Buto. The manner of divination however -is not yet established among them according to the same fashion -everywhere, but is different in different places. - -84. The art of medicine among them is distributed thus:—each physician -is a physician of one disease and of no more; and the whole country is -full of physicians, for some profess themselves to be physicians of the -eyes, others of the head, others of the teeth, others of the affections -of the stomach, and others of the more obscure ailments. - -85. Their fashions of mourning and of burial are these:—Whenever any -household has lost a man who is of any regard amongst them, the whole -number of women of that house forthwith plaster over their heads or even -their faces with mud. Then leaving the corpse within the house they go -themselves to and fro about the city and beat themselves, with their -garments bound up by a girdle 72 and their breasts exposed, and with -them go all the women who are related to the dead man, and on the other -side the men beat themselves, they too having their garments bound up by -a girdle; and when they have done this, they then convey the body to the -embalming. - -86. In this occupation certain persons employ themselves regularly and -inherit this as a craft. These, whenever a corpse is conveyed to them, -show to those who brought it wooden models of corpses made like reality -by painting, and the best of the ways of embalming they say is that of -him whose name I think it impiety to mention when speaking of a matter -of such a kind; 73 the second which they show is less good than this and -also less expensive; and the third is the least expensive of all. Having -told them about this, they inquire of them in which way they desire the -corpse of their friend to be prepared. Then they after they have agreed -for a certain price depart out of the way, and the others being left -behind in the buildings embalm according to the best of these ways -thus:—First with a crooked iron tool they draw out the brain through the -nostrils, extracting it partly thus and partly by pouring in drugs; and -after this with a sharp stone of Ethiopia they make a cut along the side -and take out the whole contents of the belly, and when they have cleared -out the cavity and cleansed it with palm-wine they cleanse it again with -spices pounded up: then they fill the belly with pure myrrh pounded -up and with cassia and other spices except frankincense, and sew it -together again. Having so done they keep it for embalming covered up -in natron for seventy days, but for a longer time than this it is not -permitted to embalm it; and when the seventy days are past, they wash -the corpse and roll its whole body up in fine linen 74 cut into bands, -smearing these beneath with gum, 75 which the Egyptians use generally -instead of glue. Then the kinsfolk receive it from them and have a -wooden figure made in the shape of a man, and when they have had this -made they enclose the corpse, and having shut it up within, they store -it then in a sepulchral chamber, setting it to stand upright against the -wall. - -87. Thus they deal with the corpses which are prepared in the most -costly way; but for those who desire the middle way and wish to avoid -great cost they prepare the corpse as follows:—having filled their -syringes with the oil which is got from cedar-wood, with this they -forthwith fill the belly of the corpse, and this they do without having -either cut it open or taken out the bowels, but they inject the oil by -the breech, and having stopped the drench from returning back they keep -it then the appointed number of days for embalming, and on the last -of the days they let the cedar oil come out from the belly, which they -before put in; and it has such power that it brings out with it the -bowels and interior organs of the body dissolved; and the natron -dissolves the flesh, so that there is left of the corpse only the skin -and the bones. When they have done this they give back the corpse at -once in that condition without working upon it any more. - -88. The third kind of embalming, by which are prepared the bodies of -those who have less means, is as follows:—they cleanse out the belly -with a purge and then keep the body for embalming during the seventy -days, and at once after that they give it back to the bringers to carry -away. - -89. The wives of men of rank when they die are not given at once to be -embalmed, nor such women as are very beautiful or of greater regard -than others, but on the third or fourth day after their death (and -not before) they are delivered to the embalmers. They do so about this -matter in order that the embalmers may not abuse their women, for they -say that one of them was taken once doing so to the corpse of a woman -lately dead, and his fellow-craftsman gave information. - -90. Whenever any one, either of the Egyptians themselves or of -strangers, is found to have been carried off by a crocodile or brought -to his death by the river itself, the people of any city by which he may -have been cast up on land must embalm him and lay him out in the fairest -way they can and bury him in a sacred burial-place, nor may any of his -relations or friends besides touch him, but the priests of the Nile -themselves handle the corpse and bury it as that of one who was -something more than man. - -91. Hellenic usages they will by no means follow, and to speak generally -they follow those of no other men whatever. This rule is observed by -most of the Egyptians; but there is a large city named Chemmis in the -Theban district near Neapolis, and in this city there is a temple of -Perseus the son of Danae which is of a square shape, and round it grow -date-palms: the gateway of the temple is built of stone and of very -great size, and at the entrance of it stand two great statues of stone. -Within this enclosure is a temple-house 76 and in it stands an image -of Perseus. These people of Chemmis say that Perseus is wont often to -appear in their land and often within the temple, and that a sandal -which has been worn by him is found sometimes, being in length two -cubits, and whenever this appears all Egypt prospers. This they say, and -they do in honour of Perseus after Hellenic fashion thus,—they hold an -athletic contest, which includes the whole list of games, and they offer -in prizes cattle and cloaks and skins: and when I inquired why to them -alone Perseus was wont to appear, and wherefore they were separated from -all the other Egyptians in that they held an athletic contest, they said -that Perseus had been born of their city, for Danaos and Lynkeus were -men of Chemmis and had sailed to Hellas, and from them they traced a -descent and came down to Perseus: and they told me that he had come to -Egypt for the reason which the Hellenes also say, namely to bring from -Libya the Gorgon's head, and had then visited them also and recognised -all his kinsfolk, and they said that he had well learnt the name of -Chemmis before he came to Egypt, since he had heard it from his mother, -and that they celebrated an athletic contest for him by his own command. - -92. All these are customs practised by the Egyptians who dwell above the -fens: and those who are settled in the fen-land have the same customs -for the most part as the other Egyptians, both in other matters and also -in that they live each with one wife only, as do the Hellenes; but for -economy in respect of food they have invented these things besides:—when -the river has become full and the plains have been flooded, there grow -in the water great numbers of lilies, which the Egyptians call lotos; -these they cut with a sickle and dry in the sun, and then they pound -that which grows in the middle of the lotos and which is like the head -of a poppy, and they make of it loaves baked with fire. The root also -of this lotos is edible and has a rather sweet taste: 77 it is round -in shape and about the size of an apple. There are other lilies too, in -flower resembling roses, which also grow in the river, and from them the -fruit is produced in a separate vessel springing from the root by the -side of the plant itself, and very nearly resembles a wasp's comb: -in this there grow edible seeds in great numbers of the size of an -olive-stone, and they are eaten either fresh 78 or dried. Besides this -they pull up from the fens the papyrus which grows every year, and the -upper parts of it they cut off and turn to other uses, but that which is -left below for about a cubit in length they eat or sell: and those who -desire to have the papyrus at its very best bake it in an oven heated -red-hot, and then eat it. Some too of these people live on fish alone, -which they dry in the sun after having caught them and taken out the -entrails, and then when they are dry, they use them for food. - -93. Fish which swim in shoals are not much produced in the rivers, but -are bred in the lakes, and they do as follows:—When there comes upon -them the desire to breed, they swim out in shoals towards the sea; and -the males lead the way shedding forth their milt as they go, while the -females, coming after and swallowing it up, from it become impregnated: -and when they have become full of young in the sea they swim up back -again, each shoal to its own haunts. The same however no longer lead the -way as before, but the lead comes now to the females, and they leading -the way in shoals do just as the males did, that is to say they shed -forth their eggs by a few grains at a time, 79 and the males coming -after swallow them up. Now these grains are fish, and from the grains -which survive and are not swallowed, the fish grow which afterwards are -bred up. Now those of the fish which are caught as they swim out to sea -are found to be rubbed on the left side of the head, but those which are -caught as they swim up again are rubbed on the right side. This happens -to them because as they swim down to the sea they keep close to the land -on the left side of the river, and again as they swim up they keep to -the same side, approaching and touching the bank as much as they can, -for fear doubtless of straying from their course by reason of the -stream. When the Nile begins to swell, the hollow places of the land -and the depressions by the side of the river first begin to fill, as the -water soaks through from the river, and so soon as they become full of -water, at once they are all filled with little fishes; and whence -these are in all likelihood produced, I think that I perceive. In the -preceding year, when the Nile goes down, the fish first lay eggs in the -mud and then retire with the last of the retreating waters; and when -the time comes round again, and the water once more comes over the land, -from these eggs forthwith are produced the fishes of which I speak. - -94. Thus it is as regards the fish. And for anointing those of the -Egyptians who dwell in the fens use oil from the castor-berry, 80 which -oil the Egyptians call kiki, and thus they do:—they sow along the banks -of the rivers and pools these plants, which in a wild form grow of -themselves in the land of the Hellenes; these are sown in Egypt and -produce berries in great quantity but of an evil smell; and when they -have gathered these, some cut them up and press the oil from them, -others again roast them first and then boil them down and collect that -which runs away from them. The oil is fat and not less suitable for -burning than olive-oil, but it gives forth a disagreeable smell. - -95. Against the gnats, which are very abundant, they have contrived as -follows:—those who dwell above the fen-land are helped by the towers, to -which they ascend when they go to rest; for the gnats by reason of the -winds are not able to fly up high: but those who dwell in the fen-land -have contrived another way instead of the towers, and this is it:—every -man of them has got a casting net, with which by day he catches fish, -but in the night he uses it for this purpose, that is to say he puts the -casting-net round about the bed in which he sleeps, and then creeps in -under it and goes to sleep: and the gnats, if he sleeps rolled up in a -garment or a linen sheet, bite through these, but through the net they -do not even attempt to bite. - -96. Their boats with which they carry cargoes are made of the thorny -acacia, of which the form is very like that of the Kyrenian lotos, and -that which exudes from it is gum. From this tree they cut pieces of wood -about two cubits in length and arrange them like bricks, fastening -the boat together by running a great number of long bolts through the -two-cubit pieces; and when they have thus fastened the boat together, -they lay cross-pieces 81 over the top, using no ribs for the sides; and -within they caulk the seams with papyrus. They make one steering-oar for -it, which is passed through the bottom of the boat; and they have a mast -of acacia and sails of papyrus. These boats cannot sail up the river -unless there be a very fresh wind blowing, but are towed from the shore: -down-stream however they travel as follows:—they have a door-shaped -crate made of tamarisk wood and reed mats sewn together, and also a -stone of about two talents weight bored with a hole; and of these the -boatman lets the crate float on in front of the boat, fastened with a -rope, and the stone drag behind by another rope. The crate then, as the -force of the stream presses upon it, goes on swiftly and draws on the -baris (for so these boats are called), while the stone dragging after it -behind and sunk deep in the water keeps its course straight. These boats -they have in great numbers and some of them carry many thousands of -talents' burden. - -97. When the Nile comes over the land, the cities alone are seen rising -above the water, resembling more nearly than anything else the islands -in the Egean sea; for the rest of Egypt becomes a sea and the cities -alone rise above water. Accordingly, whenever this happens, they pass -by water not now by the channels of the river but over the midst of -the plain: for example, as one sails up from Naucratis to Memphis the -passage is then close by the pyramids, whereas the usual passage is not -the same even here, 82 but goes by the point of the Delta and the city -of Kercasoros; while if you sail over the plain to Naucratis from the -sea and from Canobos, you will go by Anthylla and the city called after -Archander. - -98. Of these Anthylla is a city of note and is especially assigned to -the wife of him who reigns over Egypt, to supply her with sandals, (this -is the case since the time when Egypt came to be under the Persians): -the other city seems to me to have its name from Archander the -son-in-law of Danaos, who was the son of Phthios, the son of Achaios; -for it is called the City of Archander. There might indeed be another -Archander, but in any case the name is not Egyptian. - -99. Hitherto my own observation and judgment and inquiry are the -vouchers for that which I have said; but from this point onwards I am -about to tell the history of Egypt according to that which I heard, to -which will be added also something of that which I have myself seen. - -Of Min, who first became king of Egypt, the priests said that on the -one hand he banked off the site of Memphis from the river: for the whole -stream of the river used to flow along by the sandy mountain-range on -the side of Libya, but Min formed by embankments that bend of the river -which lies to the South about a hundred furlongs above Memphis, and thus -he dried up the old stream and conducted the river so that it flowed in -the middle between the mountains: and even now this bend of the Nile is -by the Persians kept under very careful watch, that it may flow in the -channel to which it is confined, 83 and the bank is repaired every year; -for if the river should break through and overflow in this direction, -Memphis would be in danger of being overwhelmed by flood. When this Min, -who first became king, had made into dry land the part which was dammed -off, on the one hand, I say, he founded in it that city which is now -called Memphis; for Memphis too is in the narrow part of Egypt; 84 -and outside the city he dug round it on the North and West a lake -communicating with the river, for the side towards the East is barred by -the Nile itself. Then secondly he established in the city the temple of -Hephaistos a great work and most worthy of mention. - -100. After this man the priests enumerated to me from a papyrus roll -the names of other kings, three hundred and thirty in number; and in all -these generations of men eighteen were Ethiopians, one was a woman, a -native Egyptian, and the rest were men and of Egyptian race: and the -name of the woman who reigned was the same as that of the Babylonian -queen, namely Nitocris. Of her they said that desiring to take vengeance -for her brother, whom the Egyptians had slain when he was their king and -then, after having slain him, had given his kingdom to her,—desiring, -I say, to take vengeance for him, she destroyed by craft many of the -Egyptians. For she caused to be constructed a very large chamber under -ground, and making as though she would handsel it but in her mind -devising other things, she invited those of the Egyptians whom she knew -to have had most part in the murder, and gave a great banquet. Then -while they were feasting, she let in the river upon them by a secret -conduit of large size. Of her they told no more than this, except that, -when this had been accomplished, she threw herself into a room full of -embers, in order that she might escape vengeance. - -101. As for the other kings, they could tell me of no great works which -had been produced by them, and they said that they had no renown 85 -except only the last of them, Moris: he (they said) produced as a -memorial of himself the gateway of the temple of Hephaistos which is -turned towards the North Wind, and dug a lake, about which I shall set -forth afterwards how many furlongs of circuit it has, and in it built -pyramids of the size which I shall mention at the same time when I speak -of the lake itself. He, they said, produced these works, but of the rest -none produced any. - -102. Therefore passing these by I shall make mention of the king who -came after these, whose name was Sesostris. He (the priests said) first -of all set out with ships of war from the Arabian gulf and subdued those -who dwelt by the shores of the Erythraian Sea, until as he sailed he -came to a sea which could no further be navigated by reason of shoals: -then secondly, after he had returned to Egypt, according to the report -of the priests he took a great army 86 and marched over the continent, -subduing every nation which stood in his way: and those of them whom he -found valiant and fighting desperately for their freedom, in their lands -he set up pillars which told by inscriptions his own name and the name -of his country, and how he had subdued them by his power; but as to -those of whose cities he obtained possession without fighting or with -ease, on their pillars he inscribed words after the same tenor as he did -for the nations which had shown themselves courageous, and in addition -he drew upon them the hidden parts of a woman, desiring to signify by -this that the people were cowards and effeminate. - -103. Thus doing he traversed the continent, until at last he passed over -to Europe from Asia and subdued the Scythians and also the Thracians. -These, I am of opinion, were the furthest 87 people to which the -Egyptian army came, for in their country the pillars are found to have -been set up, but in the land beyond this they are no longer found. From -this point he turned and began to go back; and when he came to the river -Phasis, what happened then I cannot say for certain, whether the king -Sesostris himself divided off a certain portion of his army and left the -men there as settlers in the land, or whether some of his soldiers were -wearied by his distant marches and remained by the river Phasis. - -104. For the people of Colchis are evidently Egyptian, and this I -perceived for myself before I heard it from others. So when I had -come to consider the matter I asked them both; and the Colchians had -remembrance of the Egyptians more than the Egyptians of the Colchians; -but the Egyptians said they believed that the Colchians were a portion -of the army of Sesostris. That this was so I conjectured myself not -only because they are dark-skinned and have curly hair (this of itself -amounts to nothing, for there are other races which are so), but also -still more because the Colchians, Egyptians, and Ethiopians alone of -all the races of men have practised circumcision from the first. The -Phenicians and the Syrians 88 who dwell in Palestine confess themselves -that they have learnt it from the Egyptians, and the Syrians 89 about -the river Thermodon and the river Parthenios, and the Macronians, who -are their neighbours, say that they have learnt it lately from the -Colchians. These are the only races of men who practise circumcision, -and these evidently practise it in the same manner as the Egyptians. Of -the Egyptians themselves however and the Ethiopians, I am not able to -say which learnt from the other, for undoubtedly it is a most ancient -custom; but that the other nations learnt it by intercourse with the -Egyptians, this among others is to me a strong proof, namely that those -of the Phenicians who have intercourse with Hellas cease to follow the -example of the Egyptians in this matter, and do not circumcise their -children. - -105. Now let me tell another thing about the Colchians to show how they -resemble the Egyptians:—they alone work flax in the same fashion as the -Egyptians, 90 and the two nations are like one another in their whole -manner of living and also in their language: now the linen of Colchis -is called by the Hellenes Sardonic, whereas that from Egypt is called -Egyptian. - -106. The pillars which Sesostris of Egypt set up in the various -countries are for the most part no longer to be seen extant; but in -Syria Palestine I myself saw them existing with the inscription upon -them which I have mentioned and the emblem. Moreover in Ionia there are -two figures of this man carved upon rocks, one on the road by which one -goes from the land of Ephesos to Phocaia, and the other on the road from -Sardis to Smyrna. In each place there is a figure of a man cut in the -rock, of four cubits and a span in height, holding in his right hand a -spear and in his left a bow and arrows, and the other equipment which he -has is similar to this, for it is both Egyptian and Ethiopian: and from -the one shoulder to the other across the breast runs an inscription -carved in sacred Egyptian characters, saying thus, "This land with my -shoulders I won for myself." But who he is and from whence, he does not -declare in these places, though in other places he has declared this. -Some of those who have seen these carvings conjecture that the figure is -that of Memnon, but herein they are very far from the truth. - -107. As this Egyptian Sesostris was returning and bringing back many -men of the nations whose lands he had subdued, when he came (said the -priests) to Daphnai in the district of Pelusion on his journey home, his -brother to whom Sesostris had entrusted the charge of Egypt invited him -and with him his sons to a feast; and then he piled the house round -with brushwood and set it on fire: and Sesostris when he discovered this -forthwith took counsel with his wife, for he was bringing with him (they -said) his wife also; and she counselled him to lay out upon the pyre two -of his sons, which were six in number, and so to make a bridge over -the burning mass, and that they passing over their bodies should thus -escape. This, they said, Sesostris did, and two of his sons were burnt -to death in this manner, but the rest got away safe with their father. - -108. Then Sesostris, having returned to Egypt and having taken vengeance -on his brother, employed the multitude which he had brought in of those -whose lands he had subdued, as follows:—these were they who drew the -stones which in the reign of this king were brought to the temple of -Hephaistos, being of very great size; and also these were compelled to -dig all the channels which now are in Egypt; and thus (having no such -purpose) they caused Egypt, which before was all fit for riding and -driving, to be no longer fit for this from thenceforth: for from that -time forward Egypt, though it is plain land, has become all unfit for -riding and driving, and the cause has been these channels, which are -many and run in all directions. But the reason why the king cut up -the land was this, namely because those of the Egyptians who had their -cities not on the river but in the middle of the country, being in want -of water when the river went down from them, found their drink brackish -because they had it from wells. - -109. For this reason Egypt was cut up; and they said that this king -distributed the land to all the Egyptians, giving an equal square -portion to each man, and from this he made his revenue, having appointed -them to pay a certain rent every year: and if the river should take away -anything from any man's portion, he would come to the king and declare -that which had happened, and the king used to send men to examine and to -find out by measurement how much less the piece of land had become, in -order that for the future the man might pay less, in proportion to the -rent appointed: and I think that thus the art of geometry was found out -and afterwards came into Hellas also. For as touching the sun-dial 91 -and the gnomon 92 and the twelve divisions of the day, they were learnt -by the Hellenes from the Babylonians. - -110. He moreover alone of all the Egyptian kings had rule over Ethiopia; -and he left as memorials of himself in front of the temple of Hephaistos -two stone statues of thirty cubits each, representing himself and his -wife, and others of twenty cubits each representing his four sons: and -long afterwards the priest of Hephaistos refused to permit Dareios the -Persian to set up a statue of himself in front of them, saying that -deeds had not been done by him equal to those which were done by -Sesostris the Egyptian; for Sesostris had subdued other nations besides, -not fewer than he, and also the Scythians; but Dareios had not been able -to conquer the Scythians: wherefore it was not just that he should set -up a statue in front of those which Sesostris had dedicated, if he did -not surpass him in his deeds. Which speech, they say, Dareios took in -good part. - -111. Now after Sesostris had brought his life to an end, his son Pheros, -they told me, received in succession the kingdom, and he made no warlike -expedition, and moreover it chanced to him to become blind by reason of -the following accident:—when the river had come down in flood rising to -a height of eighteen cubits, higher than ever before that time, and had -gone over the fields, a wind fell upon it and the river became agitated -by waves: and this king (they say) moved by presumptuous folly took -a spear and cast it into the midst of the eddies of the stream; and -immediately upon this he had a disease of the eyes and was by it made -blind. For ten years then he was blind, and in the eleventh year there -came to him an oracle from the city of Buto saying that the time of his -punishment had expired, and that he should see again if he washed his -eyes with the water of a woman who had accompanied with her own husband -only and had not knowledge of other men: and first he made trial of his -own wife, and then, as he continued blind, he went on to try all the -women in turn; and when he had at last regained his sight he gathered -together all the women of whom he had made trial, excepting her by -whose means he had regained his sight, to one city which now is named -Erythrabolos, 93 and having gathered them to this he consumed them all -by fire, as well as the city itself; but as for her by whose means he -had regained his sight, he had her himself to wife. Then after he had -escaped the malady of his eyes he dedicated offerings at each one of the -temples which were of renown, and especially (to mention only that which -is most worthy of mention) he dedicated at the temple of the Sun works -which are worth seeing, namely two obelisks of stone, each of a single -block, measuring in length a hundred cubits each one and in breadth -eight cubits. - -112. After him, they said, there succeeded to the throne a man of -Memphis, whose name in the tongue of the Hellenes was Proteus; for whom -there is now a sacred enclosure at Memphis, very fair and well ordered, -lying on that side of the temple of Hephaistos which faces the North -Wind. Round about this enclosure dwell Phenicians of Tyre, and this -whole region is called the Camp of the Tyrians. 94 Within the enclosure -of Proteus there is a temple called the temple of the "foreign -Aphrodite," which temple I conjecture to be one of Helen the daughter of -Tyndareus, not only because I have heard the tale how Helen dwelt with -Proteus, but also especially because it is called by the name of the -"foreign Aphrodite," for the other temples of Aphrodite which there are -have none of them the addition of the word "foreign" to the name. - -113. And the priests told me, when I inquired, that the things -concerning Helen happened thus:—Alexander having carried off Helen was -sailing away from Sparta to his own land, and when he had come to the -Egean Sea contrary winds drove him from his course to the Sea of Egypt; -and after that, since the blasts did not cease to blow, he came to Egypt -itself, and in Egypt to that which is now named the Canobic mouth of the -Nile and to Taricheiai. Now there was upon the shore, as still there is -now, a temple of Heracles, in which if any man's slave take refuge and -have the sacred marks set upon him, giving himself over to the god, it -is not lawful to lay hands upon him; and this custom has continued -still unchanged from the beginning down to my own time. Accordingly the -attendants of Alexander, having heard of the custom which existed about -the temple, ran away from him, and sitting down as suppliants of the -god, accused Alexander, because they desired to do him hurt, telling -the whole tale how things were about Helen and about the wrong done to -Menelaos; and this accusation they made not only to the priests but also -to the warden of this river-mouth, whose name was Thonis. - -114. Thonis then having heard their tale sent forthwith a message to -Proteus at Memphis, which said as follows: "There hath come a stranger, -a Teucrian by race, who hath done in Hellas an unholy deed; for he hath -deceived the wife of his own host, and is come hither bringing with him -this woman herself and very much wealth, having been carried out of -his way by winds to thy land. 95 Shall we then allow him to sail out -unharmed, or shall we first take away from him that which he brought -with him?" In reply to this Proteus sent back a messenger who said thus: -"Seize this man, whosoever he may be, who has done impiety to his own -host, and bring him away into my presence, that I may know what he will -find to say." - -115. Hearing this, Thonis seized Alexander and detained his ships, and -after that he brought the man himself up to Memphis and with him Helen -and the wealth he had, and also in addition to them the suppliants. So -when all had been conveyed up thither, Proteus began to ask Alexander -who he was and from whence he was voyaging; and he both recounted to -him his descent and told him the name of his native land, and moreover -related of his voyage, from whence he was sailing. After this Proteus -asked him whence he had taken Helen; and when Alexander went astray in -his account and did not speak the truth, those who had become suppliants -convicted him of falsehood, relating in full the whole tale of the wrong -done. At length Proteus declared to them this sentence, saying, "Were -it not that I count it a matter of great moment not to slay any of those -strangers who being driven from their course by winds have come to my -land hitherto, I should have taken vengeance on thee on behalf of the -man of Hellas, seeing that thou, most base of men, having received from -him hospitality, didst work against him a most impious deed. For thou -didst go in to the wife of thine own host; and even this was not enough -for thee, but thou didst stir her up with desire and hast gone away with -her like a thief. Moreover not even this by itself was enough for thee, -but thou art come hither with plunder taken from the house of thy host. -Now therefore depart, seeing that I have counted it of great moment not -to be a slayer of strangers. This woman indeed and the wealth which thou -hast I will not allow thee to carry away, but I shall keep them safe for -the Hellene who was thy host, until he come himself and desire to carry -them off to his home; to thyself however and thy fellow-voyagers I -proclaim that ye depart from your anchoring within three days and go -from my land to some other; and if not, that ye will be dealt with as -enemies." - -116. This the priests said was the manner of Helen's coming to Proteus; -and I suppose that Homer also had heard this story, but since it was -not so suitable to the composition of his poem as the other which he -followed, he dismissed it finally, 96 making it clear at the same time -that he was acquainted with that story also: and according to the manner -in which he described 97 the wanderings of Alexander in the Iliad (nor -did he elsewhere retract that which he had said) it is clear that when -he brought Helen he was carried out of his course, wandering to various -lands, and that he came among other places to Sidon in Phenicia. Of this -the poet has made mention in the "prowess of Diomede," and the verses -run this: 98 - - - "There she had robes many-coloured, the works of women of Sidon, - Those whom her son himself the god-like of form Alexander - Carried from Sidon, what time the broad sea-path he sailed over - Bringing back Helene home, of a noble father begotten." - -And in the Odyssey also he has made mention of it in these verses: 99 - - - "Such had the daughter of Zeus, such drugs of exquisite cunning, - Good, which to her the wife of Thon, Polydamna, had given, - Dwelling in Egypt, the land where the bountiful meadow produces - Drugs more than all lands else, many good being mixed, many evil." - -And thus too Menelaos says to Telemachos: 100 - - - "Still the gods stayed me in Egypt, to come back hither desiring, - Stayed me from voyaging home, since sacrifice was due I performed not." - -In these lines he makes it clear that he knew of the wandering of -Alexander to Egypt, for Syria borders upon Egypt and the Phenicians, of -whom is Sidon, dwell in Syria. - -117. By these lines and by this passage 101 it is also most clearly -shown that the "Cyprian Epic" was not written by Homer but by some other -man: for in this it is said that on the third day after leaving -Sparta Alexander came to Ilion bringing with him Helen, having had a -"gently-blowing wind and a smooth sea," whereas in the Iliad it says -that he wandered from his course when he brought her. - -118. Let us now leave Homer and the "Cyprian" Epic; but this I will say, -namely that I asked the priests whether it is but an idle tale which -the Hellenes tell of that which they say happened about Ilion; and they -answered me thus, saying that they had their knowledge by inquiries from -Menelaos himself. After the rape of Helen there came indeed, they said, -to the Teucrian land a large army of Hellenes to help Menelaos; and -when the army had come out of the ships to land and had pitched its -camp there, they sent messengers to Ilion, with whom went also Menelaos -himself; and when these entered within the wall they demanded back Helen -and the wealth which Alexander had stolen from Menelaos and had taken -away; and moreover they demanded satisfaction for the wrongs done: and -the Teucrians told the same tale then and afterwards, both with oath and -without oath, namely that in deed and in truth they had not Helen nor -the wealth for which demand was made, but that both were in Egypt; and -that they could not justly be compelled to give satisfaction for that -which Proteus the king of Egypt had. The Hellenes however thought that -they were being mocked by them and besieged the city, until at last they -took it; and when they had taken the wall and did not find Helen, but -heard the same tale as before, then they believed the former tale and -sent Menelaos himself to Proteus. - -119. And Menelaos having come to Egypt and having sailed up to Memphis, -told the truth of these matters, and not only found great entertainment, -but also received Helen unhurt, and all his own wealth besides. Then -however, after he had been thus dealt with, Menelaos showed himself -ungrateful to the Egyptians; for when he set forth to sail away, -contrary winds detained him, and as this condition of things lasted -long, he devised an impious deed; for he took two children of natives -and made sacrifice of them. After this, when it was known that he had -done so, he became abhorred, and being pursued he escaped and got away -in his ships to Libya; but whither he went besides after this, the -Egyptians were not able to tell. Of these things they said that they -found out part by inquiries, and the rest, namely that which happened in -their own land, they related from sure and certain knowledge. - -120. Thus the priests of the Egyptians told me; and I myself also agree -with the story which was told of Helen, adding this consideration, -namely that if Helen had been in Ilion she would have been given up to -the Hellenes, whether Alexander consented or no; for Priam assuredly was -not so mad, nor yet the others of his house, that they were desirous to -run risk of ruin for themselves and their children and their city, in -order that Alexander might have Helen as his wife: and even supposing -that during the first part of the time they had been so inclined, yet -when many others of the Trojans besides were losing their lives as -often as they fought with the Hellenes, and of the sons of Priam himself -always two or three or even more were slain when a battle took place (if -one may trust at all to the Epic poets),—when, I say, things were coming -thus to pass, I consider that even if Priam himself had had Helen as his -wife, he would have given her back to the Achaians, if at least by so -doing he might be freed from the evils which oppressed him. Nor even -was the kingdom coming to Alexander next, so that when Priam was old the -government was in his hands; but Hector, who was both older and more of -a man than he, would have received it after the death of Priam; and -him it behoved not to allow his brother to go on with his wrong-doing, -considering that great evils were coming to pass on his account both to -himself privately and in general to the other Trojans. In truth however -they lacked the power to give Helen back; and the Hellenes did not -believe them, though they spoke the truth; because, as I declare my -opinion, the divine power was purposing to cause them utterly to perish, -and so make it evident to men that for great wrongs great also are the -chastisements which come from the gods. And thus have I delivered my -opinion concerning these matters. - -121. After Proteus, they told me, Rhampsinitos received in succession -the kingdom, who left as a memorial of himself that gateway to the -temple of Hephaistos which is turned towards the West, and in front of -the gateway he set up two statues, in height five-and-twenty cubits, of -which the one which stands on the North side is called by the Egyptians -Summer and the one on the South side Winter; and to that one which they -call Summer they do reverence and make offerings, while to the other -which is called Winter they do the opposite of these things. (a) This -king, they said, got great wealth of silver, which none of the kings -born after him could surpass or even come near to; and wishing to store -his wealth in safety he caused to be built a chamber of stone, one of -the walls whereof was towards the outside of his palace: and the builder -of this, having a design against it, contrived as follows, that is, he -disposed one of the stones in such a manner that it could be taken -out easily from the wall either by two men or even by one. So when the -chamber was finished, the king stored his money in it, and after some -time the builder, being near the end of his life, called to him his sons -(for he had two) and to them he related how he had contrived in building -the treasury of the king, and all in forethought for them, that they -might have ample means of living. And when he had clearly set forth to -them everything concerning the taking out of the stone, he gave them the -measurements, saying that if they paid heed to this matter they would be -stewards of the king's treasury. So he ended his life, and his sons made -no long delay in setting to work, but went to the palace by night, and -having found the stone in the wall of the chamber they dealt with it -easily and carried forth for themselves great quantity of the wealth -within. (b) And the king happening to open the chamber, he marvelled -when he saw the vessels falling short of the full amount, and he did not -know on whom he should lay the blame, since the seals were unbroken and -the chamber had been close shut; but when upon his opening the chamber -a second and a third time the money was each time seen to be diminished, -for the thieves did not slacken in their assaults upon it, he did as -follows:—having ordered traps to be made he set these round about the -vessels in which the money was; and when the thieves had come as at -former times and one of them had entered, then so soon as he came near -to one of the vessels he was straightway caught in the trap: and when he -perceived in what evil case he was, straightway calling his brother -he showed him what the matter was, and bade him enter as quickly as -possible and cut off his head, for fear lest being seen and known he -might bring about the destruction of his brother also. And to the other -it seemed that he spoke well, and he was persuaded and did so; and -fitting the stone into its place he departed home bearing with him the -head of his brother. (c) Now when it became day, the king entered into -the chamber and was very greatly amazed, seeing the body of the thief -held in the trap without his head, and the chamber unbroken, with no way -to come in or go out: and being at a loss he hung up the dead body of -the thief upon the wall and set guards there, with charge if they saw -any one weeping or bewailing himself to seize him and bring him before -the king. And when the dead body had been hung up, the mother was -greatly grieved, and speaking with the son who survived she enjoined -him, in whatever way he could, to contrive means by which he might -take down and bring home the body of his dead brother; and if he should -neglect to do this, she earnestly threatened that she would go and give -information to the king that he had the money. (d) So as the mother -dealt hardly with the surviving son, and he though saying many things -to her did not persuade her, he contrived for his purpose a device as -follows:—Providing himself with asses he filled some skins with wine and -laid them upon the asses, and after that he drove them along: and when -he came opposite to those who were guarding the corpse hung up, he drew -towards him two or three of the necks 102 of the skins and loosened the -cords with which they were tied. Then when the wine was running out, -he began to beat his head and cry out loudly, as if he did not know to -which of the asses he should first turn; and when the guards saw the -wine flowing out in streams, they ran together to the road with drinking -vessels in their hands and collected the wine that was poured out, -counting it so much gain; and he abused them all violently, making as if -he were angry, but when the guards tried to appease him, after a time -he feigned to be pacified and to abate his anger, and at length he drove -his asses out of the road and began to set their loads right. Then more -talk arose among them, and one or two of them made jests at him and -brought him to laugh with them; and in the end he made them a present of -one of the skins in addition to what they had. Upon that they lay down -there without more ado, being minded to drink, and they took him into -their company and invited him to remain with them and join them in their -drinking: so he (as may be supposed) was persuaded and stayed. Then as -they in their drinking bade him welcome in a friendly manner, he made -a present to them also of another of the skins; and so at length having -drunk liberally the guards became completely intoxicated; and being -overcome by sleep they went to bed on the spot where they had been -drinking. He then, as it was now far on in the night, first took down -the body of his brother, and then in mockery shaved the right cheeks of -all the guards; and after that he put the dead body upon the asses and -drove them away home, having accomplished that which was enjoined him by -his mother. (e) Upon this the king, when it was reported to him that the -dead body of the thief had been stolen away, displayed great anger; and -desiring by all means that it should be found out who it might be who -devised these things, did this (so at least they said, but I do not -believe the account),—he caused his own daughter to sit in the stews, -and enjoined her to receive all equally, and before having commerce with -any one to compel him to tell her what was the most cunning and what the -most unholy deed which had been done by him in all his life-time; and -whosoever should relate that which had happened about the thief, him she -must seize and not let him go out. Then as she was doing that which was -enjoined by her father, the thief, hearing for what purpose this was -done and having a desire to get the better of the king in resource, -did thus:—from the body of one lately dead he cut off the arm at the -shoulder and went with it under his mantle: and having gone in to the -daughter of the king, and being asked that which the others also were -asked, he related that he had done the most unholy deed when he cut off -the head of his brother, who had been caught in a trap in the king's -treasure-chamber, and the most cunning deed in that he made drunk the -guards and took down the dead body of his brother hanging up; and she -when she heard it tried to take hold of him, but the thief held out to -her in the darkness the arm of the corpse, which she grasped and held, -thinking that she was holding the arm of the man himself; but the thief -left it in her hands and departed, escaping through the door. (f) Now -when this also was reported to the king, he was at first amazed at the -ready invention and daring of the fellow, and then afterwards he sent -round to all the cities and made proclamation granting a free pardon to -the thief, and also promising a great reward if he would come into his -presence. The thief accordingly trusting to the proclamation came to -the king, and Rhampsinitos greatly marvelled at him, and gave him this -daughter of his to wife, counting him to be the most knowing of all men; -for as the Egyptians were distinguished from all other men, so was he -from the other Egyptians. - -122. After these things they said this king went down alive to that -place which by the Hellenes is called Hades, and there played at dice -with Demeter, and in some throws he overcame her and in others he was -overcome by her; and he came back again having as a gift from her a -handkerchief of gold: and they told me that because of the going down of -Rhampsinitos the Egyptians after he came back celebrated a feast, which -I know of my own knowledge also that they still observe even to my time; -but whether it is for this cause that they keep the feast or for -some other, I am not able to say. However, the priests weave a robe -completely on the very day of the feast, and forthwith they bind up the -eyes of one of them with a fillet, and having led him with the robe to -the way by which one goes to the temple of Demeter, they depart back -again themselves. This priest, they say, with his eyes bound up is led -by two wolves to the temple of Demeter, which is distant from the city -twenty furlongs, and then afterwards the wolves lead him back again from -the temple to the same spot. - -123. Now as to the tales told by the Egyptians, any man may accept them -to whom such things appear credible; as for me, it is to be understood -throughout the whole of the history 103 that I write by hearsay that -which is reported by the people in each place. The Egyptians say that -Demeter and Dionysos are rulers of the world below; and the Egyptians -are also the first who reported the doctrine that the soul of man is -immortal, and that when the body dies, the soul enters into another -creature which chances then to be coming to the birth, and when it has -gone the round of all the creatures of land and sea and of the air, it -enters again into a human body as it comes to the birth; and that it -makes this round in a period of three thousand years. This doctrine -certain Hellenes adopted, some earlier and some later, as if it were -of their own invention, and of these men I know the names but I abstain -from recording them. - -124. Down to the time when Rhampsinitos was king, they told me there -was in Egypt nothing but orderly rule, and Egypt prospered greatly; but -after him Cheops became king over them and brought them 104 to every -kind of evil: for he shut up all the temples, and having first kept them -from sacrificing there, he then bade all the Egyptians work for him. -So some were appointed to draw stones from the stone-quarries in the -Arabian mountains to the Nile, and others he ordered to receive the -stones after they had been carried over the river in boats, and to draw -them to those which are called the Libyan mountains; and they worked by -a hundred thousand men at a time, for each three months continually. Of -this oppression there passed ten years while the causeway was made by -which they drew the stones, which causeway they built, and it is a work -not much less, as it appears to me, than the pyramid; for the length -of it is five furlongs 105 and the breadth ten fathoms and the height, -where it is highest, eight fathoms, and it is made of stone smoothed -and with figures carved upon it. For this, they said, the ten years -were spent, and for the underground chambers on the hill upon which the -pyramids stand, which he caused to be made as sepulchral chambers for -himself in an island, having conducted thither a channel from the Nile. -For the making of the pyramid itself there passed a period of twenty -years; and the pyramid is square, each side measuring eight hundred -feet, and the height of it is the same. It is built of stone smoothed -and fitted together in the most perfect manner, not one of the stones -being less than thirty feet in length. - -125. This pyramid was made after the manner of steps, which some call -"rows" 106 and others "bases": 107 and when they had first made it thus, -they raised the remaining stones with machines made of short pieces of -timber, raising them first from the ground to the first stage of the -steps, and when the stone got up to this it was placed upon another -machine standing on the first stage, and so from this it was drawn to -the second upon another machine; for as many as were the courses of the -steps, so many machines there were also, or perhaps they transferred -one and the same machine, made so as easily to be carried, to each stage -successively, in order that they might take up the stones; for let it be -told in both ways, according as it is reported. However that may be, the -highest parts of it were finished first, and afterwards they proceeded -to finish that which came next to them, and lastly they finished the -parts of it near the ground and the lowest ranges. On the pyramid it is -declared in Egyptian writing how much was spent on radishes and onions -and leeks for the workmen, and if I rightly remember that which the -interpreter said in reading to me this inscription, a sum of one -thousand six hundred talents of silver was spent; and if this is so, how -much besides is likely to have been expended upon the iron with which -they worked, and upon bread and clothing for the workmen, seeing that -they were building the works for the time which has been mentioned and -were occupied for no small time besides, as I suppose, in the cutting -and bringing of the stones and in working at the excavation under the -ground? - -126. Cheops moreover came, they said, to such a pitch of wickedness, -that being in want of money he caused his own daughter to sit in the -stews, and ordered her to obtain from those who came a certain amount of -money (how much it was they did not tell me); but she not only obtained -the sum appointed by her father, but also she formed a design for -herself privately to leave behind her a memorial, and she requested each -man who came in to her to give her one stone upon her building: and of -these stones, they told me, the pyramid was built which stands in front -of the great pyramid in the middle of the three, 108 each side being one -hundred and fifty feet in length. - -127. This Cheops, the Egyptians said, reigned fifty years; and after -he was dead his brother Chephren succeeded to the kingdom. This king -followed the same manner as the other, both in all the rest and also in -that he made a pyramid, not indeed attaining to the measurements of that -which was built by the former (this I know, having myself also measured -it), and moreover 109 there are no underground chambers beneath nor does -a channel come from the Nile flowing to this one as to the other, in -which the water coming through a conduit built for it flows round an -island within, where they say that Cheops himself is laid: but for a -basement he built the first course of Ethiopian stone of divers colours; -and this pyramid he made forty feet lower than the other as regards -size, 110 building it close to the great pyramid. These stand both upon -the same hill, which is about a hundred feet high. And Chephren they -said reigned fifty and six years. - -128. Here then they reckon one hundred and six years, during which they -say that there was nothing but evil for the Egyptians, and the temples -were kept closed and not opened during all that time. These kings the -Egyptians by reason of their hatred of them are not very willing to -name; nay, they even call the pyramids after the name of Philitis 111 -the shepherd, who at that time pastured flocks in those regions. - -129. After him, they said, Mykerinos became king over Egypt, who was the -son of Cheops; and to him his father's deeds were displeasing, and he -both opened the temples and gave liberty to the people, who were ground -down to the last extremity of evil, to return to their own business and -to their sacrifices;: also he gave decisions of their causes juster -than those of all the other kings besides. In regard to this then they -commend this king more than all the other kings who had arisen in Egypt -before him; for he not only gave good decisions, but also when a man -complained of the decision, he gave him recompense from his own goods -and thus satisfied his desire. But while Mykerinos was acting mercifully -to his subjects and practising this conduct which has been said, -calamities befell him, of which the first was this, namely that his -daughter died, the only child whom he had in his house: and being above -measure grieved by that which had befallen him, and desiring to bury his -daughter in a manner more remarkable than others, he made a cow of -wood, which he covered over with gold, and then within it he buried this -daughter who, as I said, had died. - -130. This cow was not covered up in the ground, but it might be seen -even down to my own time in the city of Saïs, placed within the royal -palace in a chamber which was greatly adorned; and they offer incense of -all kinds before it every day, and each night a lamp burns beside it all -through the night. Near this cow in another chamber stand images of the -concubines of Mykerinos, as the priests at Saïs told me; for there are -in fact colossal wooden statues, in number about twenty, made with naked -bodies; but who they are I am not able to say, except only that which is -reported. - -131. Some however tell about this cow and the colossal statues the -following tale, namely that Mykerinos was enamoured of his own daughter -and afterwards ravished her; and upon this they say that the girl -strangled herself for grief, and he buried her in this cow; and her -mother cut off the hands of the maids who had betrayed the daughter to -her father; wherefore now the images of them have suffered that which -the maids suffered in their life. In thus saying they speak idly, as it -seems to me, especially in what they say about the hands of the statues; -for as to this, even we ourselves saw that their hands had dropped off -from lapse of time, and they were to be seen still lying at their feet -even down to my time. - -132. The cow is covered up with a crimson robe, except only the head and -the neck, which are seen, overlaid with gold very thickly; and between -the horns there is the disc of the sun figured in gold. The cow is not -standing up but kneeling, and in size it is equal to a large living cow. -Every year it is carried forth from the chamber, at those times, I say, -the Egyptians beat themselves for that god whom I will not name upon -occasion of such a matter; at these times, I say, they also carry forth -the cow to the light of day, for they say that she asked of her father -Mykerinos, when she was dying, that she might look upon the sun once in -the year. - -133. After the misfortune of his daughter it happened, they said, -secondly to this king as follows:—An oracle came to him from the city -of Buto, saying that he was destined to live but six years more, in the -seventh year to end his life: and he being indignant at it sent to the -Oracle a reproach against the god, 112 making complaint in reply that -whereas his father and uncle, who had shut up the temples and had not -only not remembered the gods, but also had been destroyers of men, had -lived for a long time, he himself, who practised piety, was destined to -end his life so soon: and from the Oracle there came a second message, -which said that it was for this very cause that he was bringing his life -to a swift close; 113 for he had not done that which it was appointed -for him to do, since it was destined that Egypt should suffer evils for -a hundred and fifty years, and the two kings who had risen before him -had perceived this, but he had not. Mykerinos having heard this, and -considering that this sentence had been passed upon him beyond recall, -procured many lamps, and whenever night came on he lighted these and -began to drink and take his pleasure, ceasing neither by day nor -by night; and he went about to the fen-country and to the woods and -wherever he heard there were the most suitable places for enjoyment. -This he devised (having a mind to prove that the Oracle spoke falsely) -in order that he might have twelve years of life instead of six, the -nights being turned into days. - -134. This king also left behind him a pyramid, much smaller than that of -his father, of a square shape and measuring on each side three hundred -feet lacking twenty, built moreover of Ethiopian stone up to half the -height. This pyramid some of the Hellenes say was built by the courtesan -Rhodopis, not therein speaking rightly: and besides this it is evident -to me that they who speak thus do not even know who Rhodopis was, -for otherwise they would not have attributed to her the building of a -pyramid like this, on which have been spent (so to speak) innumerable -thousands of talents: moreover they do not know that Rhodopis flourished -in the reign of Amasis, and not in this king's reign; for Rhodopis lived -very many years later than the kings who left behind the pyramids. By -descent she was of Thrace, and she was a slave of Iadmon the son of -Hephaistopolis a Samian, and a fellow-slave of Esop the maker of fables; -for he too was once the slave of Iadmon, as was proved especially -in this fact, namely that when the people of Delphi repeatedly made -proclamation in accordance with an oracle, to find some one who would -take up 114 the blood-money for the death of Esop, no one else appeared, -but at length the grandson of Iadmon, called Iadmon also, took it up; -and thus it is shown that Esop too was the slave of Iadmon. - -135. As for Rhodopis, she came to Egypt brought by Xanthes the Samian, -and having come thither to exercise her calling she was redeemed -from slavery for a great sum by a man of Mytilene, Charaxos son of -Scamandronymos and brother of Sappho the lyric poet. Thus was Rhodopis -set free, and she remained in Egypt and by her beauty won so much liking -that she made great gain of money for one like Rhodopis, 115 though not -enough to suffice for the cost of such a pyramid as this. In truth there -is no need to ascribe to her very great riches, considering that the -tithe of her wealth may still be seen even to this time by any one -who desires it: for Rhodopis wished to leave behind her a memorial of -herself in Hellas, namely to cause a thing to be made such as happens -not to have been thought of or dedicated in a temple by any besides, and -to dedicate this at Delphi as a memorial of herself. Accordingly with -the tithe of her wealth she caused to be made spits of iron of size -large enough to pierce a whole ox, and many in number, going as far -therein as her tithe allowed her, and she sent them to Delphi: these -are even at the present time lying there, heaped all together behind the -altar which the Chians dedicated, and just opposite to the cell of the -temple. 116 Now at Naucratis, as it happens, the courtesans are rather -apt to win credit; 117 for this woman first, about whom the story to -which I refer is told, became so famous that all the Hellenes without -exception come to know the name of Rhodopis, and then after her one -whose name was Archidiche became a subject of song over all Hellas, -though she was less talked of than the other. As for Charaxos, when -after redeeming Rhodopis he returned back to Mytilene, Sappho in an ode -violently abused him. 118 Of Rhodopis then I shall say no more. - -136. After Mykerinos the priests said Asychis became king of Egypt, -and he made for Hephaistos the temple gateway 119 which is towards the -sunrising, by far the most beautiful and the largest of the gateways; -for while they all have figures carved upon them and innumerable -ornaments of building 120 besides, this has them very much more than -the rest. In this king's reign they told me that, as the circulation of -money was very slow, a law was made for the Egyptians that a man might -have that money lent to him which he needed, by offering as security -the dead body of his father; and there was added moreover to this law -another, namely that he who lent the money should have a claim also to -the whole sepulchral chamber belonging to him who received it, and that -the man who offered that security should be subject to this penalty, -if he refused to pay back the debt, namely that neither the man himself -should be allowed to have burial when he died, either in that family -burial-place or in any other, nor should he be allowed to bury any one -of his kinsmen whom he lost by death. This king desiring to surpass the -kings of Egypt who had arisen before him left as a memorial of himself -a pyramid which he made of bricks, and on it there is an inscription -carved in stone and saying thus: "Despise not me in comparison with the -pyramids of stone, seeing that I excel them as much as Zeus excels the -other gods; for with a pole they struck into the lake, and whatever -of the mud attached itself to the pole, this they gathered up and made -bricks, and in such manner they finished me." - -Such were the deeds which this king performed; - -137, and after him reigned a blind man of the city of Anysis, whose -name was Anysis. In his reign the Ethiopians and Sabacos the king of the -Ethiopians marched upon Egypt with a great host of men; so this blind -man departed, flying to the fen-country, and the Ethiopian was king -over Egypt for fifty years, during which he performed deeds as -follows:—whenever any man of the Egyptians committed any transgression, -he would never put him to death, but he gave sentence upon each man -according to the greatness of the wrong-doing, appointing them work at -throwing up an embankment before that city from whence each man came of -those who committed wrong. Thus the cities were made higher still than -before; for they were embanked first by those who dug the channels in -the reign of Sesostris, and then secondly in the reign of the Ethiopian, -and thus they were made very high: and while other cities in Egypt also -stood 121 high, I think in the town at Bubastis especially the earth was -piled up. In this city there is a temple very well worthy of mention, -for though there are other temples which are larger and built with more -cost, none more than this is a pleasure to the eyes. Now Bubastis in the -Hellenic tongue is Artemis, - -138, and her temple is ordered thus:—Except the entrance it is -completely surrounded by water; for channels come in from the Nile, not -joining one another, but each extending as far as the entrance of the -temple, one flowing round on the one side and the other on the other -side, each a hundred feet broad and shaded over with trees; and the -gateway has a height of ten fathoms, and it is adorned with figures six -cubits high, very noteworthy. This temple is in the middle of the city -and is looked down upon from all sides as one goes round, for since the -city has been banked up to a height, while the temple has not been moved -from the place where it was at the first built, it is possible to look -down into it: and round it runs a stone wall with figures carved upon -it, while within it there is a grove of very large trees planted round -a large temple-house, within which is the image of the goddess: and the -breadth and length of the temple is a furlong every way. Opposite the -entrance there is a road paved with stone for about three furlongs, -which leads through the market-place towards the East, with a breadth -of about four hundred feet; and on this side and on that grow trees of -height reaching to heaven: and the road leads to the temple of Hermes. -This temple then is thus ordered. - -139. The final deliverance from the Ethiopian came about (they said) -as follows:—he fled away because he had seen in his sleep a vision, in -which it seemed to him that a man came and stood by him and counselled -him to gather together all the priests of Egypt and cut them asunder in -the midst. Having seen this dream, he said that it seemed to him that -the gods were foreshowing him this to furnish an occasion against him, -122 in order that he might do an impious deed with respect to religion, -and so receive some evil either from the gods or from men: he would not -however do so, but in truth (he said) the time had expired, during -which it had been prophesied to him that he should rule Egypt before -he departed thence. For when he was in Ethiopia the Oracles which the -Ethiopians consult had told him that it was fated for him to rule Egypt -fifty years: since then this time was now expiring, and the vision of -the dream also disturbed him, Sabacos departed out of Egypt of his own -free will. - -140. Then when the Ethiopian had gone away out of Egypt, the blind man -came back from the fen-country and began to rule again, having lived -there during fifty years upon an island which he had made by heaping up -ashes and earth: for whenever any of the Egyptians visited him bringing -food, according as it had been appointed to them severally to do without -the knowledge of the Ethiopian, he bade them bring also some ashes for -their gift. 123 This island none was able to find before Amyrtaios; that -is, for more than seven hundred years 124 the kings who arose before -Amyrtaios were not able to find it. Now the name of this island is Elbo, -and its size is ten furlongs each way. - -141. After him there came to the throne the priest of Hephaistos, whose -name was Sethos. This man, they said, neglected and held in no regard -the warrior class of the Egyptians, considering that he would have no -need of them; and besides other slights which he put upon them, he also -took from them the yokes of corn-land 125 which had been given to them -as a special gift in the reigns of the former kings, twelve yokes -to each man. After this, Sanacharib king of the Arabians and of the -Assyrians marched a great host against Egypt. Then the warriors of the -Egyptians refused to come to the rescue, and the priest, being driven -into a strait, entered into the sanctuary of the temple 126 and bewailed -to the image of the god the danger which was impending over him; and as -he was thus lamenting, sleep came upon him, and it seemed to him in his -vision that the god came and stood by him and encouraged him, saying -that he should suffer no evil if he went forth to meet the army of -the Arabians; for he himself would send him helpers. Trusting in -these things seen in sleep, he took with him, they said, those of the -Egyptians who were willing to follow him, and encamped in Pelusion, for -by this way the invasion came: and not one of the warrior class followed -him, but shop-keepers and artisans and men of the market. Then after -they came, there swarmed by night upon their enemies mice of the fields, -and ate up their quivers and their bows, and moreover the handles of -their shields, so that on the next day they fled, and being without -defence of arms great numbers fell. And at the present time this king -stands in the temple of Hephaistos in stone, holding upon his hand a -mouse, and by letters inscribed he says these words: "Let him who looks -upon me learn to fear the gods." - -142. So far in the story the Egyptians and the priests were they who -made the report, declaring that from the first king down to this -priest of Hephaistos who reigned last, there had been three hundred and -forty-one generations of men, and that in them there had been the same -number of chief-priests and of kings: but three hundred generations -of men are equal to ten thousand years, for a hundred years is three -generations of men; and in the one-and-forty generations which remain, -those I mean which were added to the three hundred, there are one -thousand three hundred and forty years. Thus in the period of eleven -thousand three hundred and forty years they said that there had arisen -no god in human form; nor even before that time or afterwards among the -remaining kings who arose in Egypt, did they report that anything of -that kind had come to pass. In this time they said that the sun had -moved four times from his accustomed place of rising, and where he now -sets he had thence twice had his rising, and in the place from whence he -now rises he had twice had his setting; 127 and in the meantime nothing -in Egypt had been changed from its usual state, neither that which comes -from the earth nor that which comes to them from the river nor that -which concerns diseases or deaths. - -143. And formerly when Hecataios the historian was in Thebes, and had -traced his descent and connected his family with a god in the sixteenth -generation before, the priests of Zeus did for him much the same as they -did for me (though I had not traced my descent). They led me into the -sanctuary of the temple, which is of great size, and they counted up the -number, showing colossal wooden statues in number the same as they said; -for each chief-priest there sets up in his lifetime an image of himself: -accordingly the priests, counting and showing me these, declared to me -that each one of them was a son succeeding his own father, and they went -up through the series of images from the image of the one who had -died last, until they had declared this of the whole number. And when -Hecataios had traced his descent and connected his family with a god in -the sixteenth generation, they traced a descent in opposition to this, -besides their numbering, not accepting it from him that a man had been -born from a god; and they traced their counter-descent thus, saying that -each one of the statues had been piromis son of piromis, until they had -declared this of the whole three hundred and forty-five statues, each -one being surnamed piromis; and neither with a god nor a hero did -they connect their descent. Now piromis means in the tongue of Hellas -"honourable and good man." - -144. From their declaration then it followed, that they of whom the -images were had been of form like this, and far removed from being gods: -but in the time before these men they said that gods were the rulers in -Egypt, not mingling 128 with men, and that of these always one had power -at a time; and the last of them who was king over Egypt was Oros the son -of Osiris, whom the Hellenes call Apollo: he was king over Egypt last, -having deposed Typhon. Now Osiris in the tongue of Hellas is Dionysos. - -145. Among the Hellenes Heracles and Dionysos and Pan are accounted the -latest-born of the gods; but with the Egyptians Pan is a very ancient -god, and he is one of those which are called the eight gods, while -Heracles is of the second rank, who are called the twelve gods, and -Dionysos is of the third rank, namely of those who were born of the -twelve gods. Now as to Heracles I have shown already how many years old -he is according to the Egyptians themselves, reckoning down to the -reign of Amasis, and Pan is said to have existed for yet more years than -these, and Dionysos for the smallest number of years as compared with -the others; and even for this last they reckon down to the reign of -Amasis fifteen thousand years. This the Egyptians say that they know for -a certainty, since they always kept a reckoning and wrote down the years -as they came. Now the Dionysos who is said to have been born of Semele -the daughter of Cadmos, was born about sixteen hundred years before my -time, and Heracles who was the son of Alcmene, about nine hundred years, -and that Pan who was born of Penelope, for of her and of Hermes Pan is -said by the Hellenes to have been born, came into being later than the -wars of Troy, about eight hundred years before my time. - -146. Of these two accounts every man may adopt that one which he shall -find the more credible when he hears it. I however, for my part, have -already declared my opinion about them. 129 For if these also, like -Heracles the son of Amphitryon, had appeared before all men's eyes and -had lived their lives to old age in Hellas, I mean Dionysos the son of -Semele and Pan the son of Penelope, then one would have said that these -also 130 had been born mere men, having the names of those gods who had -come into being long before: but as it is, with regard to Dionysos the -Hellenes say that as soon as he was born Zeus sewed him up in his thigh -and carried him to Nysa, which is above Egypt in the land of Ethiopia; -and as to Pan, they cannot say whither he went after he was born. Hence -it has become clear to me that the Hellenes learnt the names of these -gods later than those of the other gods, and trace their descent as if -their birth occurred at the time when they first learnt their names. - -Thus far then the history is told by the Egyptians themselves; - -147, but I will now recount that which other nations also tell, and the -Egyptians in agreement with the others, of that which happened in this -land: and there will be added to this also something of that which I -have myself seen. - -Being set free after the reign of the priest of Hephaistos, the -Egyptians, since they could not live any time without a king, set up -over them twelve kings, having divided all Egypt into twelve parts. -These made intermarriages with one another and reigned, making agreement -that they would not put down one another by force, nor seek to get an -advantage over one another, but would live in perfect friendship: and -the reason why they made these agreements, guarding them very strongly -from violation, was this, namely that an oracle had been given to them -at first when they began to exercise their rule, that he of them who -should pour a libation with a bronze cup in the temple of Hephaistos, -should be king of all Egypt (for they used to assemble together in all -the temples). - -148. Moreover they resolved to join all together and leave a memorial of -themselves; and having so resolved they caused to be made a labyrinth, -situated a little above the lake of Moiris and nearly opposite to that -which is called the City of Crocodiles. This I saw myself, and I found -it greater than words can say. For if one should put together and reckon -up all the buildings and all the great works produced by the Hellenes, -they would prove to be inferior in labour and expense to this labyrinth, -though it is true that both the temple at Ephesos and that at Samos are -works worthy of note. The pyramids also were greater than words can say, -and each one of them is equal to many works of the Hellenes, great -as they may be; but the labyrinth surpasses even the pyramids. It has -twelve courts covered in, with gates facing one another, six upon the -North side and six upon the South, joining on one to another, and the -same wall surrounds them all outside; and there are in it two kinds of -chambers, the one kind below the ground and the other above upon these, -three thousand in number, of each kind fifteen hundred. The upper set -of chambers we ourselves saw, going through them, and we tell of them -having looked upon them with our own eyes; but the chambers under ground -we heard about only; for the Egyptians who had charge of them were -not willing on any account to show them, saying that here were the -sepulchres of the kings who had first built this labyrinth and of the -sacred crocodiles. Accordingly we speak of the chambers below by what we -received from hearsay, while those above we saw ourselves and found them -to be works of more than human greatness. For the passages through the -chambers, and the goings this way and that way through the courts, which -were admirably adorned, afforded endless matter for marvel, as we went -through from a court to the chambers beyond it, and from the chambers -to colonnades, and from the colonnades to other rooms, and then from the -chambers again to other courts. Over the whole of these is a roof made -of stone like the walls; and the walls are covered with figures carved -upon them, each court being surrounded with pillars of white stone -fitted together most perfectly; and at the end of the labyrinth, by -the corner of it, there is a pyramid of forty fathoms, upon which large -figures are carved, and to this there is a way made under ground. - -149. Such is this labyrinth; but a cause for marvel even greater than -this is afforded by the lake, which is called the lake of Moiris, along -the side of which this labyrinth is built. The measure of its circuit is -three thousand six hundred furlongs 131 (being sixty schoines), and this -is the same number of furlongs as the extent of Egypt itself along the -sea. The lake lies extended lengthwise from North to South, and in depth -where it is deepest it is fifty fathoms. That this lake is artificial -and formed by digging is self-evident, for about in the middle of the -lake stand two pyramids, each rising above the water to a height of -fifty fathoms, the part which is built below the water being of just the -same height; and upon each is placed a colossal statue of stone sitting -upon a chair. Thus the pyramids are a hundred fathoms high; and these -hundred fathoms are equal to a furlong of six hundred feet, the fathom -being measured as six feet or four cubits, the feet being four palms -each, and the cubits six. The water in the lake does not come from the -place where it is, for the country there is very deficient in water, but -it has been brought thither from the Nile by a canal: and for six months -the water flows into the lake, and for six months out into the Nile -again; and whenever it flows out, then for the six months it brings -into the royal treasury a talent of silver a day from the fish which are -caught, and twenty pounds 132 when the water comes in. - -150. The natives of the place moreover said that this lake had an -outlet under ground to the Syrtis which is in Libya, turning towards the -interior of the continent upon the Western side and running along by -the mountain which is above Memphis. Now since I did not see anywhere -existing the earth dug out of this excavation (for that was a matter -which drew my attention), I asked those who dwelt nearest to the lake -where the earth was which had been dug out. These told me to what place -it had been carried away; and I readily believed them, for I knew by -report that a similar thing had been done at Nineveh, the city of the -Assyrians. There certain thieves formed a design once to carry away the -wealth of Sardanapallos son of Ninos, the king, which wealth was very -great and was kept in treasure-houses under the earth. Accordingly they -began from their own dwelling, and making estimate of their direction -they dug under ground towards the king's palace; and the earth which was -brought out of the excavation they used to carry away, when night came -on, to the river Tigris which flows by the city of Nineveh, until at -last they accomplished that which they desired. Similarly, as I heard, -the digging of the lake in Egypt was effected, except that it was done -not by night but during the day; for as they dug the Egyptians carried -to the Nile the earth which was dug out; and the river, when it received -it, would naturally bear it away and disperse it. Thus is this lake said -to have been dug out. - -151. Now the twelve kings continued to rule justly, but in course of -time it happened thus:—After sacrifice in the temple of Hephaistos -they were about to make libation on the last day of the feast, and the -chief-priest, in bringing out for them the golden cups with which they -had been wont to pour libations, missed his reckoning and brought eleven -only for the twelve kings. Then that one of them who was standing last -in order, namely Psammetichos, since he had no cup took off from his -head his helmet, which was of bronze, and having held it out to receive -the wine he proceeded to make libation: likewise all the other kings -were wont to wear helmets and they happened to have them then. Now -Psammetichos held out his helmet with no treacherous meaning; but they -taking note of that which had been done by Psammetichos and of the -oracle, namely how it had been declared to them that whosoever of them -should make libation with a bronze cup should be sole king of Egypt, -recollecting, I say, the saying of the Oracle, they did not indeed deem -it right to slay Psammetichos, since they found by examination that he -had not done it with any forethought, but they determined to strip him -of almost all his power and to drive him away into the fen-country, and -that from the fen-country he should not hold any dealings with the rest -of Egypt. - -152. This Psammetichos had formerly been a fugitive from the Ethiopian -Sabacos who had killed his father Necos, from him, I say, he had -then been a fugitive in Syria; and when the Ethiopian had departed in -consequence of the vision of the dream, the Egyptians who were of the -district of Saïs brought him back to his own country. Then afterwards, -when he was king, it was his fate to be a fugitive a second time -on account of the helmet, being driven by the eleven kings into the -fen-country. So then holding that he had been grievously wronged by -them, he thought how he might take vengeance on those who had driven -him out: and when he had sent to the Oracle of Leto in the city of Buto, -where the Egyptians have their most truthful Oracle, there was given to -him the reply that vengeance would come when men of bronze appeared from -the sea. And he was strongly disposed not to believe that bronze men -would come to help him; but after no long time had passed, certain -Ionians and Carians who had sailed forth for plunder were compelled to -come to shore in Egypt, and they having landed and being clad in bronze -armour, one of the Egyptians, not having before seen men clad in bronze -armour, came to the fen-land and brought a report to Psammetichos that -bronze men had come from the sea and were plundering the plain. So he, -perceiving that the saying of the Oracle was coming to pass, dealt in a -friendly manner with the Ionians and Carians, and with large promises he -persuaded them to take his part. Then when he had persuaded them, with -the help of those Egyptians who favoured his cause and of these foreign -mercenaries he overthrew the kings. - -153. Having thus got power over all Egypt, Psammetichos made for -Hephaistos that gateway of the temple at Memphis which is turned towards -the South Wind; and he built a court for Apis, in which Apis is kept -when he appears, opposite to the gateway of the temple, surrounded all -with pillars and covered with figures; and instead of columns there -stand to support the roof of the court colossal statues twelve cubits -high. Now Apis is in the tongue of the Hellenes Epaphos. - -154. To the Ionians and to the Carians who had helped him Psammetichos -granted portions of land to dwell in, opposite to one another with -the river Nile between, and these were called "Encampments": 133 these -portions of land he gave them, and he paid them besides all that he had -promised: moreover he placed with them Egyptian boys to have them taught -the Hellenic tongue; and from these, who learnt the language thoroughly, -are descended the present class of interpreters in Egypt. Now the -Ionians and Carians occupied these portions of land for a long time, and -they are towards the sea a little below the city of Bubastis, on that -which is called the Pelusian mouth of the Nile. These men king Amasis -afterwards removed from thence and established them at Memphis, making -them into a guard for himself against the Egyptians: and they being -settled in Egypt, we who are Hellenes know by intercourse with them -the certainty of all that which happened in Egypt beginning from king -Psammetichos and afterwards; for these were the first men of foreign -tongue who settled in Egypt: and in the land from which they were -removed there still remained down to my time the sheds where their ships -were drawn up and the ruins of their houses. - -Thus then Psammetichos obtained Egypt: - -155, and of the Oracle which is in Egypt I have made mention often -before this, and now I will give an account of it, seeing that it is -worthy to be described. This Oracle which is in Egypt is sacred to Leto, -and it is established in a great city near that mouth of the Nile which -is called Sebennytic, as one sails up the river from the sea; and the -name of this city where the Oracle is found is Buto, as I have said -before in mentioning it. In this Buto there is a temple of Apollo and -Artemis; and the temple-house 134 of Leto, in which the Oracle is, is -both great in itself and has a gateway of the height of ten fathoms: but -that which caused me most to marvel of the things to be seen there, I -will now tell. There is in this sacred enclosure a house of Leto made of -one single stone as regards both height and length, and of which all the -walls are in these two directions equal, each being forty cubits; and -for the covering in of the roof there lies another stone upon the top, -the cornice measuring four cubits. 135 - -156. This house then of all the things that were to be seen by me in -that temple is the most marvellous, and among those which come next is -the island called Chemmis. This is situated in a deep and broad lake -by the side of the temple at Buto, and it is said by the Egyptians -that this island is a floating island. I myself did not see it either -floating about or moved from its place, and I feel surprise at hearing -of it, wondering if it be indeed a floating island. In this island of -which I speak there is a great temple-house of Apollo, and three several -altars are set up within, and there are planted in the island many -palm-trees and other trees, both bearing fruit and not bearing fruit. -And the Egyptians, when they say that it is floating, add this story, -namely that in this island, which formerly was not floating, Leto, being -one of the eight gods who came into existence first, and dwelling in the -city of Buto where she has this Oracle, received Apollo from Isis as a -charge and preserved him, concealing him in the island which is said now -to be a floating island, at that time when Typhon came after him seeking -everywhere and desiring to find the son of Osiris. Now they say that -Apollo and Artemis are children of Dionysos and of Isis, and that Leto -became their nurse and preserver; and in the Egyptian tongue Apollo is -Oros, Demeter is Isis, and Artemis is Bubastis. From this story and from -no other Æschylus the son of Euphorion took 136 this which I shall say, -wherein he differs from all the preceding poets; he represented namely -that Artemis was the daughter of Demeter. For this reason then, they -say, it became a floating island. - -Such is the story which they tell; - -157, but as for Psammetichos, he was king over Egypt for four-and-fifty -years, of which for thirty years save one he was sitting before Azotos, -a great city of Syria, besieging it, until at last he took it: and this -Azotos of all cities about which we have knowledge held out for the -longest time under a siege. - -158. The son of Psammetichos was Necos, and he became king of Egypt. -This man was the first who attempted the channel leading to the -Erythraian Sea, which Dareios the Persian afterwards completed: the -length of this is a voyage of four days, and in breadth it was so dug -that two triremes could go side by side driven by oars; and the water is -brought into it from the Nile. The channel is conducted a little above -the city of Bubastis by Patumos the Arabian city, and runs into the -Erythraian Sea: and it is dug first along those parts of the plain of -Egypt which lie towards Arabia, just above which run the mountains which -extend opposite Memphis, where are the stone-quarries,—along the base of -these mountains the channel is conducted from West to East for a great -way; and after that it is directed towards a break in the hills and -tends from these mountains towards the noon-day and the South Wind -to the Arabian gulf. Now in the place where the journey is least and -shortest from the Northern to the Southern Sea (which is also called -Erythraian), that is from Mount Casion, which is the boundary between -Egypt and Syria, the distance is exactly 137 a thousand furlongs to the -Arabian gulf; but the channel is much longer, since it is more winding; -and in the reign of Necos there perished while digging it twelve myriads -13701 of the Egyptians. Now Necos ceased in the midst of his digging, -because the utterance of an Oracle impeded him, which was to the effect -that he was working for the Barbarian: and the Egyptians call all men -Barbarians who do not agree with them in speech. - -159. Thus having ceased from the work of the channel, Necos betook -himself to waging wars, and triremes were built by him, some for the -Northern Sea and others in the Arabian gulf for the Erythraian Sea; and -of these the sheds are still to be seen. These ships he used when he -needed them; and also on land Necos engaged battle at Magdolos with the -Syrians, and conquered them; and after this he took Cadytis, which is -a great city of Syria: and the dress which he wore when he made these -conquests he dedicated to Apollo, sending it to Branchidai of the -Milesians. After this, having reigned in all sixteen years, he brought -his life to an end, and handed on the kingdom to Psammis his son. - -160. While this Psammis was king of Egypt, there came to him men sent by -the Eleians, who boasted that they ordered the contest at Olympia in the -most just and honourable manner possible and thought that not even the -Egyptians, the wisest of men, could find out anything besides, to be -added to their rules. Now when the Eleians came to Egypt and said that -for which they had come, then this king called together those of the -Egyptians who were reputed the wisest, and when the Egyptians had come -together they heard the Eleians tell of all that which it was their part -to do in regard to the contest; and when they had related everything, -they said that they had come to learn in addition anything which the -Egyptians might be able to find out besides, which was juster than this. -They then having consulted together asked the Eleians whether their own -citizens took part in the contest; and they said that it was permitted -to any one who desired it, both of their own people and of the other -Hellenes equally, to take part in the contest: upon which the Egyptians -said that in so ordering the games they had wholly missed the mark of -justice; for it could not be but that they would take part with the man -of their own State, if he was contending, and so act unfairly to the -stranger: but if they really desired, as they said, to order the games -justly, and if this was the cause for which they had come to Egypt, they -advised them to order the contest so as to be for strangers alone to -contend in, and that no Eleian should be permitted to contend. Such was -the suggestion made by the Egyptians to the Eleians. - -161. When Psammis had been king of Egypt for only six years and had made -an expedition to Ethiopia and immediately afterwards had ended his life, -Apries the son of Psammis received the kingdom in succession. This man -came to be the most prosperous of all the kings up to that time except -only his forefather Psammetichos; and he reigned five-and-twenty years, -during which he led an army against Sidon and fought a sea-fight with -the king of Tyre. Since however it was fated that evil should come upon -him, it came by occasion of a matter which I shall relate at greater -length in the Libyan history, 138 and at present but shortly. Apries -having sent a great expedition against the Kyrenians, met with -correspondingly great disaster; and the Egyptians considering him -to blame for this revolted from him, supposing that Apries had with -forethought sent them out to evident calamity, in order (as they said) -that there might be a slaughter of them, and he might the more securely -rule over the other Egyptians. Being indignant at this, both these men -who had returned from the expedition and also the friends of those who -had perished made revolt openly. - -162. Hearing this Apries sent to them Amasis, to cause them to cease -by persuasion; and when he had come and was seeking to restrain the -Egyptians, as he was speaking and telling them not to do so, one of the -Egyptians stood up behind him and put a helmet 139 upon his head, saying -as he did so that he put it on to crown him king. And to him this -that was done was in some degree not unwelcome, as he proved by his -behaviour; for as soon as the revolted Egyptians had set him up as king, -he prepared to march against Apries: and Apries hearing this sent to -Amasis one of the Egyptians who were about his own person, a man of -reputation, whose name was Patarbemis, enjoining him to bring Amasis -alive into his presence. When this Patarbemis came and summoned Amasis, -the latter, who happened to be sitting on horseback, lifted up his leg -and behaved in an unseemly manner, 140 bidding him take that back to -Apries. Nevertheless, they say, Patarbemis made demand of him that he -should go to the king, seeing that the king had sent to summon him; and -he answered him that he had for some time past been preparing to do -so, and that Apries would have no occasion to find fault with him. Then -Patarbemis both perceiving his intention from that which he said, and -also seeing his preparations, departed in haste, desiring to make known -as quickly as possible to the king the things which were being done: -and when he came back to Apries not bringing Amasis, the king paying -no regard to that which he said, 141 but being moved by violent anger, -ordered his ears and his nose to be cut off. And the rest of the -Egyptians who still remained on his side, when they saw the man of most -repute among them thus suffering shameful outrage, waited no longer but -joined the others in revolt, and delivered themselves over to Amasis. - -163. Then Apries having heard this also, armed his foreign mercenaries -and marched against the Egyptians: now he had about him Carian and -Ionian mercenaries to the number of thirty thousand; and his royal -palace was in the city of Saïs, of great size and worthy to be seen. -So Apries and his army were going against the Egyptians, and Amasis and -those with him were going against the mercenaries; and both sides came -to the city of Momemphis and were about to make trial of one another in -fight. - -164. Now of the Egyptians there are seven classes, and of these one -class is called that of the priests, and another that of the -warriors, while the others are the cowherds, swineherds, shopkeepers, -interpreters, and boatmen. This is the number of the classes of the -Egyptians, and their names are given them from the occupations -which they follow. Of them the warriors are called Calasirians and -Hermotybians, and they are of the following districts, 142—for all Egypt -is divided into districts. - -165. The districts of the Hermotybians are those of Busiris, Saïs, -Chemmis, Papremis, the island called Prosopitis, and the half of -Natho,—of these districts are the Hermotybians, who reached when most -numerous the number of sixteen myriads. 14201 Of these not one has -learnt anything of handicraft, but they are given up to war entirely. - -166. Again the districts of the Calasirians are those of Thebes, -Bubastis, Aphthis, Tanis, Mendes, Sebennytos, Athribis, Pharbaithos, -Thmuïs Onuphis, Anytis, Myecphoris,—this last is on an island opposite -to the city of Bubastis. These are the districts of the Calasirians; -and they reached, when most numerous, to the number of five-and-twenty -myriads 14202 of men; nor is it lawful for these, any more than for the -others, to practise any craft; but they practise that which has to do -with war only, handing down the tradition from father to son. - -167. Now whether the Hellenes have learnt this also from the Egyptians, -I am not able to say for certain, since I see that the Thracians also -and Scythians and Persians and Lydians and almost all the Barbarians -esteem those of their citizens who learn the arts, and the descendants -of them, as less honourable than the rest; while those who have got free -from all practice of manual arts are accounted noble, and especially -those who are devoted to war: however that may be, the Hellenes have all -learnt this, and especially the Lacedemonians; but the Corinthians least -of all cast slight upon those who practise handicrafts. - -168. The following privilege was specially granted to this class and to -none others of the Egyptians except the priests, that is to say, each -man had twelve yokes 143 of land specially granted to him free from -imposts: now the yoke of land measures a hundred Egyptian cubits every -way, and the Egyptian cubit is, as it happens, equal to that of Samos. -This, I say, was a special privilege granted to all, and they also had -certain advantages in turn and not the same men twice; that is to say, a -thousand of the Calasirians and a thousand of the Hermotybians acted as -body-guard to the king during each year; 144 and these had besides their -yokes of land an allowance given them for each day of five pounds weight -14401 of bread to each man, and two pounds of beef, and four half-pints -145 of wine. This was the allowance given to those who were serving as -the king's bodyguard for the time being. - -169. So when Apries leading his foreign mercenaries, and Amasis at -the head of the whole body of the Egyptians, in their approach to one -another had come to the city of Momemphis, they engaged battle: and -although the foreign troops fought well, yet being much inferior in -number they were worsted by reason of this. But Apries is said to have -supposed that not even a god would be able to cause him to cease from -his rule, so firmly did he think that it was established. In that battle -then, I say, he was worsted, and being taken alive was brought away to -the city of Saïs, to that which had formerly been his own dwelling but -from thenceforth was the palace of Amasis. There for some time he was -kept in the palace, and Amasis dealt well with him; but at last, since -the Egyptians blamed him, saying that he acted not rightly in keeping -alive him who was the greatest foe both to themselves and to him, -therefore he delivered Apries over to the Egyptians; and they strangled -him, and after that buried him in the burial-place of his fathers: this -is in the temple of Athene, close to the sanctuary, on the left hand as -you enter. Now the men of Saïs buried all those of this district who had -been kings, within the temple; for the tomb of Amasis also, though it is -further from the sanctuary than that of Apries and his forefathers, -yet this too is within the court of the temple, and it consists of -a colonnade of stone of great size, with pillars carved to imitate -date-palms, and otherwise sumptuously adorned; and within the colonnade -are double-doors, and inside the doors a sepulchral chamber. - -170. Also at Saïs there is the burial-place of him whom I account it not -pious to name in connexion with such a matter, which is in the temple of -Athene behind the house of the goddess, 146 stretching along the whole -wall of it; and in the sacred enclosure stand great obelisks of stone, -and near them is a lake adorned with an edging of stone and fairly made -in a circle, being in size, as it seemed to me, equal to that which is -called the "Round Pool" 147 in Delos. - -171. On this lake they perform by night the show of his sufferings, and -this the Egyptians call Mysteries. Of these things I know more fully in -detail how they take place, but I shall leave this unspoken; and of the -mystic rites of Demeter, which the Hellenes call thesmophoria, of these -also, although I know, I shall leave unspoken all except so much as -piety permits me to tell. The daughters of Danaos were they who brought -this rite out of Egypt and taught it to the women of the Pelasgians; -then afterwards when all the inhabitants of Peloponnese were driven out -by the Dorians, the rite was lost, and only those who were left behind -of the Peloponnesians and not driven out, that is to say the Arcadians, -preserved it. - -172. Apries having thus been overthrown, Amasis became king, being of -the district of Saïs, and the name of the city whence he was is Siuph. -Now at the first the Egyptians despised Amasis and held him in no -great regard, because he had been a man of the people and was of no -distinguished family; but afterwards Amasis won them over to himself by -wisdom and not wilfulness. Among innumerable other things of price which -he had, there was a foot-basin of gold in which both Amasis himself and -all his guests were wont always to wash their feet. This he broke up, -and of it he caused to be made the image of a god, and set it up in the -city, where it was most convenient; and the Egyptians went continually -to visit the image and did great reverence to it. Then Amasis, having -learnt that which was done by the men of the city, called together the -Egyptians and made known to them the matter, saying that the image had -been produced from the foot-basin, into which formerly the Egyptians -used to vomit and make water, and in which they washed their feet, -whereas now they did to it great reverence; and just so, he continued, -had he himself now fared, as the foot-basin; for though formerly he -was a man of the people, yet now he was their king, and he bade them -accordingly honour him and have regard for him. - -173. In such manner he won the Egyptians to himself, so that they -consented to be his subjects; and his ordering of affairs was thus:—In -the early morning, and until the time of the filling of the market he -did with a good will the business which was brought before him; -but after this he passed the time in drinking and in jesting at his -boon-companions, and was frivolous and playful. And his friends being -troubled at it admonished him in some such words as these: "O king, -thou dost not rightly govern thyself in thus letting thyself descend -to behaviour so trifling; for thou oughtest rather to have been sitting -throughout the day stately upon a stately throne and administering thy -business; and so the Egyptians would have been assured that they were -ruled by a great man, and thou wouldest have had a better report: but as -it is, thou art acting by no means in a kingly fashion." And he answered -them thus: "They who have bows stretch them at such time as they wish to -use them, and when they have finished using them they loose them again; -148 for if they were stretched tight always they would break, so that -the men would not be able to use them when they needed them. So also -is the state of man: if he should always be in earnest and not relax -himself for sport at the due time, he would either go mad or be struck -with stupor before he was aware; and knowing this well, I distribute a -portion of the time to each of the two ways of living." Thus he replied -to his friends. - -174. It is said however that Amasis, even when he was in a private -station, was a lover of drinking and of jesting, and not at all -seriously disposed; and whenever his means of livelihood failed him -through his drinking and luxurious living, he would go about and steal; -and they from whom he stole would charge him with having their property, -and when he denied it would bring him before the judgment of an Oracle, -whenever there was one in their place; and many times he was convicted -by the Oracles and many times he was absolved: and then when finally he -became king he did as follows:—as many of the gods as had absolved -him and pronounced him not to be a thief, to their temples he paid no -regard, nor gave anything for the further adornment of them, nor even -visited them to offer sacrifice, considering them to be worth nothing -and to possess lying Oracles; but as many as had convicted him of being -a thief, to these he paid very great regard, considering them to be -truly gods, and to present Oracles which did not lie. - -175. First in Saïs he built and completed for Athene a temple-gateway -which is a great marvel, and he far surpassed herein all who had done -the like before, both in regard to height and greatness, so large -are the stones and of such quality. Then secondly he dedicated great -colossal statues and man-headed sphinxes very large, and for restoration -he brought other stones of monstrous size. Some of these he caused to -be brought from the stone-quarries which are opposite Memphis, others -of very great size from the city of Elephantine, distant a voyage of not -less than twenty days from Saïs: and of them all I marvel most at this, -namely a monolith chamber which he brought from the city of Elephantine; -and they were three years engaged in bringing this, and two thousand men -were appointed to convey it, who all were of the class of boatmen. Of -this house the length outside is one-and-twenty cubits, the breadth is -fourteen cubits, and the height eight. These are the measures of the -monolith house outside; but the length inside is eighteen cubits and -five-sixths of a cubit, 149 the breadth twelve cubits, and the height -five cubits. This lies by the side of the entrance to the temple; for -within the temple they did not draw it, because, as it said, while the -house was being drawn along, the chief artificer of it groaned aloud, -seeing that much time had been spent and he was wearied by the work; and -Amasis took it to heart as a warning and did not allow them to draw it -further onwards. Some say on the other hand that a man was killed by it, -of those who were heaving it with levers, and that it was not drawn in -for that reason. - -176. Amasis also dedicated in all the other temples which were of -repute, works which are worth seeing for their size, and among them also -at Memphis the colossal statue which lies on its back in front of the -temple of Hephaistos, whose length is five-and-seventy feet; and on the -same base made of the same stone 150 are set two colossal statues, each -of twenty feet in length, one on this side and the other on that side of -the large statue. 151 There is also another of stone of the same size in -Saïs, lying in the same manner as that at Memphis. Moreover Amasis was -he who built and finished for Isis her temple at Memphis, which is of -great size and very worthy to be seen. - -177. In the reign of Amasis it is said that Egypt became more prosperous -than at any other time before, both in regard to that which comes to the -land from the river and in regard to that which comes from the land -to its inhabitants, and that at this time the inhabited towns in it -numbered in all twenty thousand. It was Amasis too who established the -law that every year each one of the Egyptians should declare to the -ruler of his district, from what source he got his livelihood, and if -any man did not do this or did not make declaration of an honest way -of living, he should be punished with death. Now Solon the Athenian -received from Egypt this law and had it enacted for the Athenians, and -they have continued to observe it, since it is a law with which none can -find fault. - -178. Moreover Amasis became a lover of the Hellenes; and besides other -proofs of friendship which he gave to several among them, he also -granted the city of Naucratis for those of them who came to Egypt to -dwell in; and to those who did not desire to stay, but who made voyages -thither, he granted portions of land to set up altars and make sacred -enclosures for their gods. Their greatest enclosure and that one which -has most name and is most frequented is called the Hellenion, and this -was established by the following cities in common:—of the Ionians Chios, -Teos, Phocaia, Clazomenai, of the Dorians Rhodes, Cnidos, Halicarnassos, -Phaselis, and of the Aiolians Mytilene alone. To these belongs this -enclosure and these are the cities which appoint superintendents of the -port; and all other cities which claim a share in it, are making a claim -without any right. 152 Besides this the Eginetans established on their -own account a sacred enclosure dedicated to Zeus, the Samians one to -Hera, and the Milesians one to Apollo. - -179. Now in old times Naucratis alone was an open trading-place, and -no other place in Egypt: and if any one came to any other of the Nile -mouths, he was compelled to swear that he came not thither of his own -will, and when he had thus sworn his innocence he had to sail with his -ship to the Canobic mouth, or if it were not possible to sail by reason -of contrary winds, then he had to carry his cargo round the head of the -Delta in boats to Naucratis: thus highly was Naucratis privileged. - -180. Moreover when the Amphictyons had let out the contract for building -the temple which now exists at Delphi, agreeing to pay a sum of three -hundred talents, (for the temple which formerly stood there had been -burnt down of itself), it fell to the share of the people of Delphi to -provide the fourth part of the payment; and accordingly the Delphians -went about to various cities and collected contributions. And when they -did this they got from Egypt as much as from any place, for Amasis gave -them a thousand talents' weight of alum, while the Hellenes who dwelt in -Egypt gave them twenty pounds of silver. 153 - -181. Also with the people of Kyrene Amasis made an agreement for -friendship and alliance; and he resolved too to marry a wife from -thence, whether because he desired to have a wife of Hellenic race, -or apart from that, on account of friendship for the people of Kyrene: -however that may be, he married, some say the daughter of Battos, others -of Arkesilaos, 154 and others of Critobulos, a man of repute among the -citizens; and her name was Ladike. Now whenever Amasis lay with her he -found himself unable to have intercourse, but with his other wives he -associated as he was wont; and as this happened repeatedly, Amasis said -to his wife, whose name was Ladike: "Woman, thou hast given me drugs, -and thou shalt surely perish 155 more miserably than any other woman." -Then Ladike, when by her denials Amasis was not at all appeased in his -anger against her, made a vow in her soul to Aphrodite, that if Amasis -on that night had intercourse with her (seeing that this was the remedy -for her danger), she would send an image to be dedicated to her at -Kyrene; and after the vow immediately Amasis had intercourse, and from -thenceforth whenever Amasis came in to her he had intercourse with her; -and after this he became very greatly attached to her. And Ladike paid -the vow that she had made to the goddess; for she had an image made -and sent it to Kyrene, and it was still preserved even to my own time, -standing with its face turned away from the city of the Kyrenians. This -Ladike Cambyses, having conquered Egypt and heard from her who she was, -sent back unharmed to Kyrene. - -182. Amasis also dedicated offerings in Hellas, first at Kyrene an image -of Athene covered over with gold and a figure of himself made like by -painting; then in the temple of Athene at Lindson two images of stone -and a corslet of linen worthy to be seen; and also at Samos two wooden -figures of himself dedicated to Hera, which were standing even to my own -time in the great temple, behind the doors. Now at Samos he dedicated -offerings because of the guest-friendship between himself and Polycrates -the son of Aiakes; at Lindos for no guest-friendship but because the -temple of Athene at Lindos is said to have been founded by the daughters -of Danaos, who had touched land there at the time when they were fleeing -from the sons of Aigyptos. These offerings were dedicated by Amasis; and -he was the first of men who conquered Cyprus and subdued it so that it -paid him tribute. - -————— - - - -NOTES TO BOOK II - -1 [ Some write "Psammitichos" with less authority.] - -2 [ {tou en Memphi}: many Editors read {en Memphi}, "I heard at Memphis -from the priests of Hephaistos," but with less authority.] - -3 [ {'Eliou polin} or {'Elioupolin}, cp. {'Elioupolitai} below.] - -4 [ {exo e ta ounamata auton mounon}. Some understand "them" to mean -"the gods"; rather perhaps the meaning is that accounts of such things -will not be related in full, but only touched upon.] - -5 [ {ison peri auton epistasthai}.] - -6 [ {anthropon}, emphatic, for the rulers before him were gods (ch. -144).] - -7 [ {Mina}: others read {Mena}, but the authority of the MSS. is strong -for {Mina} both here and in ch. 99.] - -8 [ {tou Thebaikou nomou}, cp. ch. 164.] - -9 [ {tautes on apo}: some MSS. omit {apo}, "this then is the land for -which the sixty schoines are reckoned."] - -10 [ For the measures of length cp. ch. 149. The furlong ({stadion}) is -equal to 100 fathoms ({orguiai}), i.e. 606 feet 9 inches.] - -11 [ Or "without rain": the word {anudros} is altered by some Editors to -{enudros} or {euudros}, "well watered."] - -12 [ I have followed Stein in taking {es ta eiretai} with {legon}, -meaning "at the Erythraian Sea," {taute men} being a repetition of {te -men} above. The bend back would make the range double, and hence partly -its great breadth. Others translate, "Here (at the quarries) the range -stops, and bends round to the parts mentioned (i.e. the Erythraian -Sea)."] - -13 [ {os einai Aiguptou}: cp. iv. 81. Others translate, "considering -that it belongs to Egypt" (a country so vast), i.e. "as measures go in -Egypt." In any case {Aiguptos eousa} just below seems to repeat the same -meaning.] - -14 [ Some Editors alter this to "fourteen."] - -15 [ {pentastomou}: some less good MSS. have {eptastomou}, "which has -seven mouths."] - -16 [ See note on i. 203.] - -17 [ {ton erkhomai lexon}: these words are by many Editors marked as -spurious, and they certainly seem to be out of place here.] - -18 [ {kou ge de}: "where then would not a gulf be filled up?"] - -19 [ {katarregnumenen}: some Editors read {katerregmenen} ("broken up by -cracks") from {katerregnumenen}, which is given by many MSS.] - -1901 [ Or possibly "with rock below," in which case perhaps -{upopsammoteren} would mean "rather sandy underneath."] - -20 [ We do not know whether these measurements are in the larger -Egyptian cubit of 21 inches or the smaller (equal to the ordinary -Hellenic cubit) of 18½ inches, cp. i. 178.] - -21 [ {kai to omoion apodido es auxesin}, "and to yield the like return -as regards increased extent." (Mr. Woods); but the clause may be only a -repetition of the preceding one.] - -22 [ i.e. Zeus.] - -23 [ i.e. of the district of Thebes, the Thebaïs.] - -24 [ {te Libue}.] - -25 [ The meaning seems to be this: "The Ionians say that Egypt is the -Delta, and at the same time they divide the world into three parts, -Europe, Asia, and Libya, the last two being divided from one another by -the Nile. Thus they have left out Egypt altogether; and either they must -add the Delta as a fourth part of the world, or they must give up the -Nile as a boundary. If the name Egypt be extended, as it is by the other -Hellenes, to the upper course of the Nile, it is then possible to retain -the Nile as a boundary, saying that half of Egypt belongs to Asia and -half to Libya, and disregarding the Delta (ch. 17). This also would be -an error of reckoning, but less serious than to omit Egypt together." -The reasoning is obscure because it alludes to theories (of Hecataios -and other writers) which are presumed to be already known to the -reader.] - -26 [ {Katadoupon}, i.e. the first cataract.] - -27 [ "and it gives us here, etc." ({parekhomenos}).] - -28 [ {logo de eipein thoumasiotere}. Or perhaps, "and it is more -marvellous, so to speak."] - -29 [ {ton ta polla esti andri ke k.t.l.} I take {ton} to refer to the -nature of the country, as mentioned above; but the use of {os} can -hardly be paralleled, and the passage probably requires correction. Some -Editors read {ton tekmeria polla esti k.t.l.} "wherein there are many -evidences to prove, etc." Stein omits {ton} and alters the punctuation, -so that the clauses run thus, "when it flows from the hottest parts to -those which for the most part are cooler? For a man who is capable of -reasoning about such matters the first and greatest evidence to prove -that it is not likely to flow from snow, is afforded by the winds, -etc."] - -30 [ {ouk ekhei elegkhon}, "cannot be refuted" (because we cannot -argue with him), cp. Thuc. iii. 53, {ta de pseude elegkhon ekhei}. Some -translate, "does not prove his case."] - -31 [ {tes arkhaies diexodou}, "his original (normal) course."] - -32 [ {ouk eonton anemon psukhron}: the best MSS. read {kai anemon -psukhron} ("and there are cold winds"), which Stein retains, explaining -that the cold North winds would assist evaporation.] - -33 [ {autos eoutou peei pollo upodeesteros e tou thereos}.] - -34 [ {diakaion ten diexodon auto}, i.e. {to reri}. Some Editors read -{autou} (with inferior MSS.) or alter the word to {eoutou}.] - -35 [ "set forth, so far as I understood."] - -36 [ {epi makrotaton}, "carrying the inquiry as far as possible," cp. -ch. 34.] - -37 [ I have little doubt that this means the island of Elephantine; for -at this point only would such a mixture of races be found. To this the -writer here goes back parenthetically, and then resumes the account of -the journey upwards from Tachompso. This view is confirmed by the fact -that Strabo relates the same thing with regard to the island of Philai -just above Elephantine.] - -3701 [ Cp. i. 72, note 86.] - -38 [ {oleureon}.] - -39 [ {zeias}.] - -40 [ i.e. the hieratic and the demotic characters.] - -41 [ {murias, os eipein logo}.] - -42 [ Referring apparently to iii. 28, where the marks of Apis are given. -Perhaps no animal could be sacrificed which had any of these marks.] - -43 [ {kephale keine}, "that head," cp. {koilien keinen} in the next -chapter.] - -44 [ {katharon}.] - -45 [ {baris}, cp. ch. 96.] - -46 [ Or, "descended from Aigyptos."] - -4601 [ Or, "assuming that in those days as now, they were wont to make -voyages, and that some of the Hellenes were seafaring folk."] - -47 [ {stelai}, "upright blocks."] - -48 [ {lampontos tas nuktas megathos}: some Editors alter {megathos} to -{megalos} or {mega phos}.] - -49 [ {enagizousi}.] - -50 [ {uon}: some Editors read {oion} "sheep," on the authority of one -MS.] - -51 [ {ta ounamata}, which means here rather the forms of personification -than the actual names.] - -52 [ {ai pramanteis}.] - -53 [ {phegon}.] - -54 [ {upo phego pephukuie}, i.e. the oak-tree of the legend was a real -growing tree, though the dove was symbolical.] - -55 [ {panegurias}.] - -56 [ {prosagogas}, with the idea of bringing offerings or introducing -persons.] - -57 [ {epoiethesan}, "were first celebrated."] - -58 [ So B.R.] - -59 [ {sumphoiteousi}.] - -5901 [ i.e. 700,000.] - -60 [ See ch. 40.] - -61 [ {tesi thusiesi, en tini nukti}: some MSS. give {en te nukti}: hence -several Editors read {tes thusies en te nukti}, "on the night of the -sacrifice."] - -62 [ Or, "for what end this night is held solemn by lighting of lamps" -(B.R.), making {phos kai timen} one idea.] - -63 [ {alexomenous}: this, which is adopted by most Editors, is the -reading of some less good MSS.; the rest have {alexomenoi}, "strike them -and defend themselves."] - -6301 [ {eousa e Aiguptos k.t.l.}: the MSS. have {eousa de Aiguptos}: -Stein reads {eousa gar Aiguptos}.] - -64 [ {theia pregmata katalambanei tous aielourous}, which may mean only, -"a marvellous thing happens to the cats."] - -65 [ {es 'Ermeo polin}.] - -66 [ {dikhelon, oplai boos}, "he is cloven-footed, and his foot is that -of an ox." The words {oplai boos} are marked as spurious by Stein.] - -67 [ i.e. above the marshes, cp. ch. 92.] - -68 [ {pante}, which by some is translated "taken all together," "at -most." Perhaps there is some corruption of text, and the writer meant to -say that it measured two cubits by one cubit.] - -6801 [ The reading of the Medicean MS. is {en esti}, not {enesti} as -hitherto reported.] - -69 [ Or, "calling the song Linos."] - -70 [ {ton Linon okothen elabon}: the MSS. have {to ounoma} after -{elabon}, but this is omitted by almost all Editors except Stein, who -justifies it by a reference to ch. 50, and understands it to mean "the -person of Linos." No doubt the song and the person are here spoken off -indiscriminately, but this explanation would require the reading {tou -Linou}, as indeed Stein partly admits by suggesting the alteration.] - -71 [ The words "and Bacchic (which are really Egyptian)," are omitted by -several of the best MSS.] - -72 [ {epezosmenai}.] - -73 [ In connexion with death apparently, cp. ch. 132, 170. Osiris is -meant.] - -74 [ {sindonos bussines}.] - -75 [ {to kommi}.] - -76 [ {nros}.] - -77 [ Or, "a pleasant sweet taste."] - -78 [ {apala}, "soft."] - -79 [ {kat oligous ton kegkhron}.] - -80 [ {apo ton sillikuprion tou karpou}.] - -81 [ {zuga}, to tie the sides and serve as a partial deck.] - -82 [ {esti de oud' outos}: a few MSS. have {ouk} instead of {oud'}, and -most Editors follow them. The meaning however seems to be that even here -the course in time of flood is different, and much more in the lower -parts.] - -83 [ {os apergmenos ree}: the MSS. mostly have {os apergmenos reei}, -in place of which I have adopted the correction of Stein. Most other -Editors read {os apergmenos peei} (following a few inferior MSS.), "the -bend of the Nile which flows thus confined."] - -84 [ Not therefore in the Delta, to which in ch. 15 was assigned a later -origin than this.] - -85 [ {kat' ouden einai lamprotetos}: Stein reads {kai} for {kat'}, thus -making the whole chapter parenthetical, with {ou gar elegon} answered -by {parameipsamenos on}, a conjecture which is ingenious but not quite -convincing.] - -86 [ {stratien pollen labon}: most of the MSS. have {ton} after -{pollen}, which perhaps indicates that some words are lost.] - -87 [ {kai prosotata}: many MSS. have {kai ou prosotata}, which is -defended by some Editors in the sense of a comparative, "and not -further."] - -88 [ {Suroi} in the better MSS.; see note in i.6.] - -89 [ {Surioi}.] - -90 [ {kata tauta}: the better MSS. have {kai kata tauta}, which might -be taken with what follows, punctuating after {ergazontai} (as in the -Medicean MS.): "they and the Egyptians alone of all nations work flax; -and so likewise they resemble one another in their whole manner of -living."] - -91 [ {polon}, i.e. the concave sun-dial, in shape like the vault of -heaven.] - -92 [ The gnomon would be an upright staff or an obelisk for observation -of the length of the shadow.] - -93 [ i.e. Red Clod.] - -94 [ {Turion stratopedon}, i.e. "the Tyrian quarter" of the town: cp. -ch. 154.] - -95 [ {ten sen}, or {tauten}, "this land."] - -96 [ {es o meteke auton}, "until at last he dismissed it"; but the -construction is very irregular, and there is probably some corruption of -text. Stein reads {ekon} by conjecture for {es o}.] - -97 [ {delon de kata per epoiese}: a conjectural emendation of {delon -de' kata gar epoiese}, which some editors retain, translating thus, "and -this is clear; for according to the manner in which Homer described the -wanderings of Alexander, etc., it is clear how, etc."] - -98 [ Il. vi. 289. The sixth book is not ordinarily included in the -{Diomedeos aristeia}.] - -99 [ Od. iv. 227. These references to the Odyssey are by some thought to -be interpolations, because they refer only to the visit of Menelaos to -Egypt after the fall of Troy; but Herodotus is arguing that Homer, while -rejecting the legend of Helen's stay in Egypt during the war, yet has -traces of it left in this later visit to Egypt of Menelaos and Helen, as -well as in the visit of Paris and Helen to Sidon.] - -100 [ Od. iv. 351.] - -101 [ {kai tode to khorion}: probably {to khorion} ought to be struck -out: "this also is evident."] - -102 [ {podeonas}, being the feet of the animals whose skins they were.] - -103 [ Cp. vii. 152.] - -104 [ {elasai}, which may be intransitive, "rushed into every kind of -evil."] - -105 [ {stadioi}.] - -106 [ {krossas}.] - -107 [ {bomidas}.] - -108 [ i.e. the three small pyramids just to the East of the great -pyramid.] - -109 [ {oute gar k.t.l.}, "for there are no underground chambers," etc. -Something which was in the mind of the writer has been omitted either -by himself or his copyists, "and inferior to it also in other respects, -for," etc. unless, as Stein supposes, we have here a later addition -thrown in without regard to the connexion.] - -110 [ {touto megathos}, "as regards attaining the same size," but -probably the text is corrupt. Stein reads {to megathos} in his later -editions.] - -111 [ Or, "Philition."] - -112 [ {to theo}, the goddess Leto, cp. i. 105.] - -113 [ {suntakhunein auton ton bion}: some MSS. and Editors read {auto} -for {auton}, "that heaven was shortening his life."] - -114 [ More literally, "bidding him take up the blood-money, who would." -The people of Delphi are said to have put Esop to death and to have been -ordered by the Oracle to make compensation.] - -115 [ {os an einai 'Podopin}: so the MSS. Some Editors read {'Podopios}, -others {'Podopi}.] - -116 [ {antion de autout tou neou}.] - -117 [ {epaphroditoi ginesthai}.] - -118 [ {katekertomese min}: Athenæus says that Sappho attacked the -mistress of Charaxos; but here {min} can hardly refer to any one -but Charaxos himself, who doubtless would be included in the same -condemnation.] - -119 [ {propulaia}.] - -120 [ "innumerable sights of buildings."] - -121 [ {tassomenon}, "posted," like an army; but the text is probably -unsound: so also in the next line, where the better MSS. have {men -Boubasti poli}, others {e en Boubasti polis}. Stein reads {e en Boubasti -poli}, "the earth at the city of Bubastis." Perhaps {e en Boubasti -polis} might mean the town as opposed to the temple, as Mr. Woods -suggests.] - -122 [ Cp. ch. 161, {egeneto apo prophasios, ton k.t.l.} Perhaps however -{prophasin} is here from {prophaino} (cp. Soph. Trach. 662), and it -means merely "that the gods were foreshowing him this in order that," -etc. So Stein.] - -123 [ i.e. for their customary gift or tribute to him as king.] - -124 [ The chronology is inconsistent, and some propose, without -authority, to read "three hundred years."] - -125 [ {tas arouras}, cp. ch. 168, where the {aroura} is defined as a -hundred Egyptian units square, about three-quarters of an acre.] - -126 [ {es to megaron}.] - -127 [ Not on two single occasions, but for two separate periods of time -it was stated that the sun had risen in the West and set in the East; -i.e. from East to West, then from West to East, then again from East -to West, and finally back to East again. This seems to be the meaning -attached by Herodotus to something which he was told about astronomical -cycles.] - -128 [ {ouk eontas}: this is the reading of all the best MSS., and also -fits in best with the argument, which was that in Egypt gods were -quite distinct from men. Most Editors however read {oikeontas} on -the authority of a few MSS., "dwelling with men." (The reading of the -Medicean MS. is {ouk eontas}, not {oukeontas} as stated by Stein.)] - -129 [ i.e. that the Hellenes borrowed these divinities from Egypt, see -ch. 43 ff. This refers to all the three gods above mentioned and not (as -Stein contended) to Pan and Dionysos only.] - -130 [ {kai toutous allous}, i.e. as well as Heracles; but it may mean -"that these also, distinct from the gods, had been born," etc. The -connexion seems to be this: "I expressed my opinion on all these cases -when I spoke of the case of Heracles; for though the statement there -about Heracles was in one respect inapplicable to the rest, yet in the -main conclusion that gods are not born of men it applies to all."] - -131 [ {stadioi}.] - -132 [ {mneas}, of which 60 go to the talent.] - -133 [ Cp. ch. 112.] - -134 [ {neos}.] - -135 [ I understand that each wall consisted of a single stone, which -gave the dimensions each way: "as regards height and length" therefore -it was made of a single stone. That it should have been a monolith, -except the roof, is almost impossible, not only because of the size -mentioned (which in any case is suspicious), but because no one would -so hollow out a monolith that it would be necessary afterwards to put on -another stone for the roof. The monolith chamber mentioned in ch. 175, -which it took three years to convey from Elephantine, measured only -21 cubits by 14 by 8. The {parorophis} or "cornice" is not an "eave -projecting four cubits," but (as the word is explained by Pollux) a -cornice between ceiling and roof, measuring in this instance four cubits -in height and formed by the thickness of the single stone: see Letronne, -Recherches pour servir, etc. p. 80 (quoted by Bähr).] - -136 [ {erpase}, "took as plunder."] - -137 [ {aparti}: this word is not found in any MS. but was read here by -the Greek grammarians.] - -13701 [ i.e. 120,000.] - -138 [ Cp. iv. 159.] - -139 [ {kuneen}, perhaps the royal helmet or Pschent, cp. ch. 151.] - -140 [ {apemataise}, euphemism for breaking wind.] - -141 [ {oudena logon auto donta}: many Editors change {auto} to {eouto}, -in which case it means "taking no time to consider the matter," as -elsewhere in Herodotus; but cp. iii. 50 {istoreonti logon audena -edidou}.] - -142 [ {nomon}, and so throughout the passage.] - -14201 [ i.e. 160,000.] - -14202 [ i.e. 250,000.] - -143 [ {arourai}, cp. ch. 141.] - -144 [ {ekaston}: if {ekastoi} be read (for which there is more MS. -authority) the meaning will be that "a thousand Calasirians and a -thousand Hermotybians acted as guards alternately, each for a year," the -number at a time being 1000 not 2000.] - -14401 [ {pente mneai}.] - -145 [ {arusteres},={kotulai}.] - -146 [ {tou neou}.] - -147 [ {e trokhoiedes kaleomene}, "the Wheel."] - -148 [ The last words, "and when—again," are not found in the best MSS., -and are omitted by Stein. However their meaning, if not expressed, is -implied.] - -149 [ {pugonos}.] - -150 [ {tou autou eontes lithou}: some MSS. and many Editors have -{Aithiopikou} for {tou autou}, "of Ethiopian stone." For {eontes} the -MSS. have {eontos}, which may be right, referring to {tou bathrou} -understood, "the base being made of," etc.] - -151 [ {tou megalou}, a conjecture founded upon Valla's version, which -has been confirmed by a MS. The other MSS. have {tou megarou}, which is -retained by some Editors, "on each side of the sanctuary."] - -152 [ "are claiming a share when no part in it belongs to them."] - -153 [ Or possibly of alum: but the gift seems a very small one in any -case. Some propose to read {eikosi mneas khrusou}.] - -154 [ Or, according to a few MSS., "Battos the son of Arkesilaos."] - -155 [ "thou hast surely perished."] - - - - - -BOOK III. THE THIRD BOOK OF THE HISTORIES, CALLED THALEIA - - -1. Against this Amasis then Cambyses the son of Cyrus was making his -march, taking with him not only other nations of which he was ruler, -but also Hellenes, both Ionians and Aiolians: 1 and the cause of the -expedition was as follows:—Cambyses sent an envoy to Egypt and asked -Amasis to give him his daughter; and he made the request by counsel of -an Egyptian, who brought this upon Amasis 2 having a quarrel with him -for the following reason:—at the time when Cyrus sent to Amasis and -asked him for a physician of the eyes, whosoever was the best of those -in Egypt, Amasis had selected him from all the physicians in Egypt and -had torn him away from his wife and children and delivered him up -to Persia. Having, I say, this cause of quarrel, the Egyptian urged -Cambyses on by his counsel bidding him ask Amasis for his daughter, in -order that he might either be grieved if he gave her, or if he refused -to give her, might offend Cambyses. So Amasis, who was vexed by the -power of the Persians and afraid of it, knew neither how to give nor how -to refuse: for he was well assured that Cambyses did not intend to have -her as his wife but as a concubine. So making account of the matter -thus, he did as follows:—there was a daughter of Apries the former king, -very tall and comely of form and the only person left of his house, and -her name was Nitetis. This girl Amasis adorned with raiment and with -gold, and sent her away to Persia as his own daughter: but after a time, -when Cambyses saluted her calling her by the name of her father, the -girl said to him: "O king, thou dost not perceive how thou hast been -deceived by Amasis; for he adorned me with ornaments and sent me -away giving me to thee as his own daughter, whereas in truth I am the -daughter of Apries against whom Amasis rose up with the Egyptians and -murdered him, who was his lord and master." These words uttered and this -occasion having arisen, led Cambyses the son of Cyrus against Egypt, -moved to very great anger. - -2. Such is the report made by the Persians; but as for the Egyptians -they claim Cambyses as one of themselves, saying that he was born of -this very daughter of Apries; for they say that Cyrus was he who sent to -Amasis for his daughter, and not Cambyses. In saying this however they -say not rightly; nor can they have failed to observe (for the Egyptians -fully as well as any other people are acquainted with the laws and -customs of the Persians), first that it is not customary among them for -a bastard to become king, when there is a son born of a true marriage, -and secondly that Cambyses was the son of Cassandane the daughter of -Pharnaspes, a man of the Achaimenid family, and not the son of the -Egyptian woman: but they pervert the truth of history, claiming to be -kindred with the house of Cyrus. Thus it is with these matters; - -3, and the following story is also told, which for my part I do not -believe, namely that one of the Persian women came in to the wives of -Cyrus, and when she saw standing by the side of Cassandane children -comely of form and tall, she was loud in her praises of them, expressing -great admiration; and Cassandane, who was the wife of Cyrus, spoke -as follows: "Nevertheless, though I am the mother of such children of -these, Cyrus treats me with dishonour and holds in honour her whom he -has brought in from Egypt." Thus she spoke, they say, being vexed by -Nitetis, and upon that Cambyses the elder of her sons said: "For this -cause, mother, when I am grown to be a man, I will make that which is -above in Egypt to be below, and that which is below above." This he is -reported to have said when he was perhaps about ten years old, and the -women were astonished by it: and he, they say, kept it ever in mind, and -so at last when he had become a man and had obtained the royal power, he -made the expedition against Egypt. - -4. Another thing also contributed to this expedition, which was as -follows:—There was among the foreign mercenaries 3 of Amasis a man who -was by race of Halicarnassos, and his name was Phanes, one who was both -capable in judgment and valiant in that which pertained to war. This -Phanes, having (as we may suppose) some quarrel with Amasis, fled away -from Egypt in a ship, desiring to come to speech with Cambyses: and as -he was of no small repute among the mercenaries and was very closely -acquainted with all the affairs of Egypt, Amasis pursued him and -considered it a matter of some moment to capture him: and he pursued by -sending after him the most trusted of his eunuchs with a trireme, who -captured him in Lykia; but having captured him he did not bring him back -to Egypt, since Phanes got the better of him by cunning; for he made -his guards drunk and escaped to Persia. So when Cambyses had made his -resolve to march upon Egypt, and was in difficulty about the march, as -to how he should get safely through the waterless region, this man -came to him and besides informing of the other matters of Amasis, he -instructed him also as to the march, advising him to send to the king -of the Arabians and ask that he would give him safety of passage through -this region. - -5. Now by this way only is there a known entrance to Egypt: for from -Phenicia to the borders of the city of Cadytis belongs to the Syrians 4 -who are called of Palestine, and from Cadytis, which is a city I suppose -not much less than Sardis, from this city the trading stations on the -sea-coast as far as the city of Ienysos belong to the king of Arabia, -and then from Ienysos again the country belongs to the Syrians as far as -the Serbonian lake, along the side of which Mount Casion extends towards -the Sea. After that, from the Serbonian lake, in which the story goes -that Typhon is concealed, from this point onwards the land is Egypt. Now -the region which lies between the city of Ienysos on the one hand and -Mount Casion and the Serbonian lake on the other, which is of no small -extent but as much as a three days' journey, is grievously destitute of -water. - -6. And one thing I shall tell of, which few of those who go in ships to -Egypt have observed, and it is this:—into Egypt from all parts of Hellas -and also from Phenicia are brought twice every year earthenware jars -full of wine, and yet it may almost be said that you cannot see there -one single empty 5 wine-jar. - -7. In what manner, then, it will be asked, are they used up? This also I -will tell. The head-man 6 of each place must collect all the earthenware -jars from his own town and convey them to Memphis, and those at Memphis -must fill them with water and convey them to these same waterless -regions of Syria: this the jars which come regularly to Egypt and are -emptied 7 there, are carried to Syria to be added to that which has come -before. It was the Persians who thus prepared this approach to Egypt, -furnishing it with water in the manner which has been said, from the -time when they first took possession of Egypt: but at the time of which -I speak, seeing that water was not yet provided, Cambyses, in accordance -with what he was told by his Halicarnassian guest, sent envoys to the -Arabian king and from him asked and obtained the safe passage, having -given him pledges of friendship and received them from him in return. - -8. Now the Arabians have respect for pledges of friendship as much as -those men in all the world who regard them most; and they give them in -the following manner:—A man different from those who desire to give the -pledges to one another, standing in the midst between the two, cuts -with a sharp stone the inner parts of the hands, along by the thumbs, -of those who are giving the pledges to one another, and then he takes a -thread from the cloak of each one and smears with the blood seven -stones laid in the midst between them; and as he does this he calls upon -Dionysos and Urania. When the man has completed these ceremonies, he who -has given the pledges commends to the care of his friends the stranger -(or the fellow-tribesman, if he is giving the pledges to one who is -a member of his tribe), and the friends think it right that they also -should have regard for the pledges given. Of gods they believe in -Dionysos and Urania alone: moreover they say that the cutting of their -hair is done after the same fashion as that of Dionysos himself; and -they cut their hair in a circle round, shaving away the hair of the -temples. Now they call Dionysos Orotalt 8 and Urania they call Alilat. - -9. So then when the Arabian king had given the pledge of friendship to -the men who had come to him from Cambyses, he contrived as follows:—he -took skins of camels and filled them with water and loaded them upon the -backs of all the living camels that he had; and having so done he drove -them to the waterless region and there awaited the army of Cambyses. -This which has been related is the more credible of the accounts given, -but the less credible must also be related, since it is a current -account. There is a great river in Arabia called Corys, and this runs -out into the Sea which is called Erythraian. From this river then it is -said that the king of the Arabians, having got a conduit pipe made by -sewing together raw ox-hides and other skins, of such a length as -to reach to the waterless region, conducted the water through these -forsooth, 9 and had great cisterns dug in the waterless region, that -they might receive the water and preserve it. Now it is a journey of -twelve days from the river to this waterless region; and moreover the -story says that he conducted the water by three 10 conduit-pipes to -three different parts of it. - -10. Meanwhile Psammenitos the son of Amasis was encamped at the Pelusian -mouth of the Nile waiting for the coming of Cambyses: for Cambyses did -not find Amasis yet living when he marched upon Egypt, but Amasis had -died after having reigned forty and four years during which no great -misfortune had befallen him: and when he had died and had been embalmed -he was buried in the burial-place in the temple, which he had built for -himself. 11 Now when Psammenitos son of Amasis was reigning as king, -there happened to the Egyptians a prodigy, the greatest that had ever -happened: for rain fell at Thebes in Egypt, where never before had rain -fallen nor afterwards down to my time, as the Thebans themselves say; -for in the upper parts of Egypt no rain falls at all: but at the time of -which I speak rain fell at Thebes in a drizzling shower. 12 - -11. Now when the Persians had marched quite through the waterless region -and were encamped near the Egyptians with design to engage battle, then -the foreign mercenaries of the Egyptian king, who were Hellenes and -Carians, having a quarrel with Phanes because he had brought -against Egypt an army of foreign speech, contrived against him as -follows:—Phanes had children whom he had left behind in Egypt: these -they brought to their camp and into the sight of their father, and they -set up a mixing-bowl between the two camps, and after that they brought -up the children one by one and cut their throats so that the blood ran -into the bowl. Then when they had gone through the whole number of the -children, they brought and poured into the bowl both wine and water, and -not until the mercenaries had all drunk of the blood, did they engage -battle. Then after a battle had been fought with great stubbornness, and -very many had fallen of both the armies, the Egyptians at length turned -to flight. - -12. I was witness moreover of a great marvel, being informed of it by -the natives of the place; for of the bones scattered about of those -who fell in this fight, each side separately, since the bones of the -Persians were lying apart on one side according as they were divided -at first, and those of the Egyptians on the other, the skulls of the -Persians are so weak that if you shall hit them only with a pebble -you will make a hole in them, while those of the Egyptians are so -exceedingly strong that you would hardly break them if you struck them -with a large stone. The cause of it, they say, was this, and I for my -part readily believe them, namely that the Egyptians beginning from -their early childhood shave their heads, and the bone is thickened by -exposure to the sun: and this is also the cause of their not becoming -bald-headed; for among the Egyptians you see fewer bald-headed men -than among any other race. This then is the reason why these have their -skulls strong; and the reason why the Persians have theirs weak is that -they keep them delicately in the shade from the first by wearing tiaras, -that is felt caps. So far of this: and I saw also a similar thing to -this at Papremis, in the case of those who were slain together with -Achaimenes the son of Dareios, by Inaros the Libyan. - -13. The Egyptians when they turned to flight from the battle fled in -disorder: and they being shut up in Memphis, Cambyses sent a ship of -Mytilene up the river bearing a Persian herald, to summon the Egyptians -to make terms of surrender; but they, when they saw the ship had -entered into Memphis, pouring forth in a body from the fortress 13 both -destroyed the ship and also tore the men in it limb from limb, and so -bore them into the fortress. After this the Egyptians being besieged, in -course of time surrendered themselves; and the Libyans who dwell on the -borders of Egypt, being struck with terror by that which had happened to -Egypt, delivered themselves up without resistance, and they both laid -on themselves a tribute and sent presents: likewise also those of Kyrene -and Barca, being struck with terror equally with 14 the Libyans, acted -in a similar manner: and Cambyses accepted graciously the gifts which -came from the Libyans, but as for those which came from the men of -Kyrene, finding fault with them, as I suppose, because they were too -small in amount (for the Kyrenians sent in fact five hundred pounds' -weight 15 of silver), he took the silver by handfuls and scattered it -with his own hand among his soldiers. - -14. On the tenth day after that on which he received the surrender -of the fortress of Memphis, Cambyses set the king of the Egyptians -Psammenitos, who had been king for six months, to sit in the suburb of -the city, to do him dishonour,—him I say with other Egyptians he set -there, and he proceeded to make trial of his spirit as follows:—having -arrayed his daughter in the clothing of a slave, he sent her forth with -a pitcher to fetch water, and with her he sent also other maidens chosen -from the daughters of the chief men, arrayed as was the daughter of the -king: and as the maidens were passing by their fathers with cries and -lamentation, the other men all began to cry out and lament aloud, 16 -seeing that their children had been evilly entreated, but Psammenitos -when he saw it before his eyes and perceived it bent himself down to the -earth. Then when the water-bearers had passed by, next Cambyses sent his -son with two thousand Egyptians besides who were of the same age, with -ropes bound round their necks and bits placed in their mouths; and these -were being led away to execution to avenge the death of the Mytilenians -who had been destroyed at Memphis with their ship: for the Royal Judges -17 had decided that for each man ten of the noblest Egyptians should -lose their lives in retaliation. He then, when he saw them passing out -by him and perceived that his son was leading the way 18 to die, did -the same as he had done with respect to his daughter, while the other -Egyptians who sat round him were lamenting and showing signs of grief. -When these also had passed by, it chanced that a man of his table -companions, advanced in years, who had been deprived of all his -possessions and had nothing except such things as a beggar possesses, -and was asking alms from the soldiers, passed by Psammenitos the son of -Amasis and the Egyptians who were sitting in the suburb of the city: and -when Psammenitos saw him he uttered a great cry of lamentation, and he -called his companion by name and beat himself upon the head. Now there -was, it seems, men set to watch him, who made known to Cambyses all that -he did on the occasion of each going forth: and Cambyses marvelled -at that which he did, and he sent a messenger and asked him thus: -"Psammenitos, thy master Cambyses asks thee for what reason, when thou -sawest thy daughter evilly entreated and thy son going to death, thou -didst not cry aloud nor lament for them, whereas thou didst honour with -these signs of grief the beggar who, as he hears from others, is not -in any way related to thee?" Thus he asked, and the other answered -as follows: "O son of Cyrus, my own troubles were too great for me to -lament them aloud, but the trouble of my companion was such as called -for tears, seeing that he has been deprived of great wealth, and has -come to beggary upon the threshold of old age." When this saying was -reported by the messenger, it seemed to them 19 that it was well spoken; -and, as is reported by the Egyptians, Croesus shed tears (for he also, -as fortune would have it, had accompanied Cambyses to Egypt) and the -Persians who were present shed tears also; and there entered some pity -into Cambyses himself, and forthwith he bade them save the life of the -son of Psammenitos from among those who were being put to death, and -also he bade them raise Psammenitos himself from his place in the suburb -of the city and bring him into his own presence. - -15. As for the son, those who went for him found that he was no longer -alive, but had been cut down first of all, but Psammenitos himself they -raised from his place and brought him into the presence of Cambyses, -with whom he continued to live for the rest of his time without -suffering any violence; and if he had known how to keep himself from -meddling with mischief, he would have received Egypt so as to be ruler -of it, since the Persians are wont to honour the sons of kings, and even -if the kings have revolted from them, they give back the power into the -hands of their sons. Of this, namely that it is their established rule -to act so, one may judge by many instances besides and especially 20 -by the case of Thannyras the son of Inaros, who received back the power -which his father had, and by that of Pausiris the son of Amyrtaios, for -he too received back the power of his father: yet it is certain that no -men ever up to this time did more evil to the Persians than Inaros and -Amyrtaios. As it was, however, Psammenitos devised evil and received the -due reward: for he was found to be inciting the Egyptians to revolt; and -when this became known to Cambyses, Psammenitos drank bull's blood and -died forthwith. Thus he came to his end. - -16. From Memphis Cambyses came to the city of Saïs with the purpose of -doing that which in fact he did: for when he had entered into the palace -of Amasis, he forthwith gave command to bring the corpse of Amasis forth -out of his burial-place; and when this had been accomplished, he gave -command to scourge it and pluck out the hair and stab it, and to do to -it dishonour in every possible way besides: and when they had done this -too until they were wearied out, for the corpse being embalmed held out -against the violence and did not fall to pieces in any part, Cambyses -gave command to consume it with fire, enjoining thereby a thing which -was not permitted by religion: for the Persians hold fire to be a god. -To consume corpses with fire then is by no means according to the -custom of either people, of the Persians for the reason which has been -mentioned, since they say that it is not right to give the dead body -of a man to a god; while the Egyptians have the belief established that -fire is a living wild beast, and that it devours everything which it -catches, and when it is satiated with the food it dies itself together -with that which it devours: but it is by no means their custom to give -the corpse of a man to wild beasts, for which reason they embalm it, -that it may not be eaten by worms as it lies in the tomb. Thus then -Cambyses was enjoining them to do that which is not permitted by the -customs of either people. However, the Egyptians say that it was not -Amasis who suffered this outrage, but another of the Egyptians who was -of the same stature of body as Amasis; and that to him the Persians did -outrage, thinking that they were doing it to Amasis: for they say that -Amasis learnt from an Oracle that which was about to happen with regard -to himself after his death; and accordingly, to avert the evil which -threatened to come upon him, he buried the dead body of this man who was -scourged within his own sepulchral chamber near the doors, and enjoined -his son to lay his own body as much as possible in the inner recess of -the chamber. These injunctions, said to have been given by Amasis with -regard to his burial and with regard to the man mentioned, were not -in my opinion really given at all, but I think that the Egyptians make -pretence of it from pride and with no good ground. - -17. After this Cambyses planned three several expeditions, one against -the Carthaginians, another against the Ammonians, and a third against -the "Long-lived" Ethiopians, who dwell in that part of Libya which is by -the Southern Sea: and in forming these designs he resolved to send -his naval force against the Carthaginians, and a body chosen from his -land-army against the Ammonians; and to the Ethiopians to send spies -first, both to see whether the table of the Sun existed really, which is -said to exist among these Ethiopians, and in addition to this to spy out -all else, but pretending to be bearers of gifts for their king. - -18. Now the table of the Sun is said to be as follows:—there is a meadow -in the suburb of their city full of flesh-meat boiled of all four-footed -creatures; and in this, it is said, those of the citizens who are in -authority at the time place the flesh by night, managing the matter -carefully, and by day any man who wishes comes there and feasts himself; -and the natives (it is reported) say that the earth of herself produces -these things continually. - -19. Of such nature is the so-called table of the Sun said to be. So when -Cambyses had resolved to send the spies, forthwith he sent for those men -of the Ichthyophagoi who understood the Ethiopian tongue, to come from -the city of Elephantine: and while they were going to fetch these -men, he gave command to the fleet to sail against Carthage: but the -Phenicians said that they would not do so, for they were bound not to -do so by solemn vows, and they would not be acting piously if they -made expedition against their own sons: and as the Phenicians were not -willing, the rest were rendered unequal to the attempt. Thus then the -Carthaginians escaped being enslaved by the Persians; for Cambyses did -not think it right to apply force to compel the Phenicians, both because -they had delivered themselves over to the Persians of their own accord -and because the whole naval force was dependent upon the Phenicians. Now -the men of Cyprus also had delivered themselves over to the Persians, -and were joining in the expedition against Egypt. - -20. Then as soon as the Ichthyophagoi came to Cambyses from Elephantine, -he sent them to the Ethiopians, enjoining them what they should say and -giving them gifts to bear with them, that is to say a purple garment, -and a collar of twisted gold with bracelets, and an alabaster box of -perfumed ointment, and a jar of palm-wine. Now these Ethiopians to whom -Cambyses was sending are said to be the tallest and the most beautiful -of all men; and besides other customs which they are reported to have -different from other men, there is especially this, it is said, with -regard to their regal power,—whomsoever of the men of their nation -they judge to be the tallest and to have strength in proportion to his -stature, this man they appoint to reign over them. - -21. So when the Ichthyophagoi had come to this people they presented -their gifts to the king who ruled over them, and at the same time they -said as follows: "The king of the Persians Cambyses, desiring to become -a friend and guest to thee, sent us with command to come to speech with -thee, and he gives thee for gifts these things which he himself most -delights to use." The Ethiopian however, perceiving that they had -come as spies, spoke to them as follows: "Neither did the king of the -Persians send you bearing gifts because he thought it a matter of great -moment to become my guest-friend, nor do ye speak true things (for ye -have come as spies of my kingdom), nor again is he a righteous man; for -if he had been righteous he would not have coveted a land other than his -own, nor would he be leading away into slavery men at whose hands he has -received no wrong. Now however give him this bow and speak to him these -words: The king of the Ethiopians gives this counsel to the king of the -Persians, that when the Persians draw their bows (of equal size to mine) -as easily as I do this, then he should march against the Long-lived -Ethiopians, provided that he be superior in numbers; but until that time -he should feel gratitude to the gods that they do not put it into the -mind of the sons of the Ethiopians to acquire another land in addition -to their own." - -22. Having thus said and having unbent the bow, he delivered it to those -who had come. Then he took the garment of purple and asked what it was -and how it had been made: and when the Ichthyophagoi had told him the -truth about the purple-fish and the dyeing of the tissue, he said that -the men were deceitful and deceitful also were their garments. Then -secondly he asked concerning the twisted gold of the collar and the -bracelets; and when the Ichthyophagoi were setting forth to him the -manner in which it was fashioned, the king broke into a laugh and said, -supposing them to be fetters, that they had stronger fetters than those -in their country. Thirdly he asked about the perfumed ointment, and when -they had told him of the manner of its making and of the anointing with -it, he said the same as he had said before about the garment. Then when -he came to the wine, and had learned about the manner of its making, -being exceedingly delighted with the taste of the drink he asked besides -what food the king ate, and what was the longest time that a Persian -man lived. They told him that he ate bread, explaining to him first the -manner of growing the wheat, and they said that eighty years was the -longest term of life appointed for a Persian man. In answer to this the -Ethiopian said that he did not wonder that they lived but a few years, -when they fed upon dung; for indeed they would not be able to live -even so many years as this, if they did not renew their vigour with the -drink, indicating to the Ichthyophagoi the wine; for in regard to this, -he said, his people were much behind the Persians. - -23. Then when the Ichthyophagoi asked the king in return about the -length of days and the manner of life of his people, he answered that -the greater number of them reached the age of a hundred and twenty -years, and some surpassed even this; and their food was boiled flesh -and their drink was milk. And when the spies marvelled at the number of -years, he conducted them to a certain spring, in the water of which they -washed and became more sleek of skin, as if it were a spring of oil; and -from it there came a scent as it were of violets: and the water of this -spring, said the spies, was so exceedingly weak that it was not possible -for anything to float upon it, either wood or any of those things which -are lighter than wood, but they all went to the bottom. If this water -which they have be really such as it is said to be, it would doubtless -be the cause why the people are long-lived, as making use of it for all -the purposes of life. Then when they departed from this spring, he led -them to a prison-house for men, and there all were bound in fetters of -gold. Now among these Ethiopians bronze is the rarest and most precious -of all things. Then when they had seen the prison-house they saw also -the so-called table of the Sun: - -24, and after this they saw last of all their receptacles of dead -bodies, which are said to be made of crystal in the following -manner:—when they have dried the corpse, whether it be after the -Egyptian fashion or in some other way, they cover it over completely -with plaster 21 and then adorn it with painting, making the figure as -far as possible like the living man. After this they put about it a -block of crystal hollowed out; for this they dig up in great quantity -and it is very easy to work: and the dead body being in the middle of -the block is visible through it, but produces no unpleasant smell nor -any other effect which is unseemly, and it has all its parts visible -like the dead body itself. For a year then they who are most nearly -related to the man keep the block in their house, giving to the dead man -the first share of everything and offering to him sacrifices: and after -this period they carry it out and set it up round about the city. - -25. After they had seen all, the spies departed to go back; and when -they reported these things, forthwith Cambyses was enraged and proceeded -to march his army against the Ethiopians, not having ordered any -provision of food nor considered with himself that he was intending to -march an army to the furthest extremities of the earth; but as one who -is mad and not in his right senses, when he heard the report of the -Ichthyophagoi he began the march, ordering those of the Hellenes who -were present to remain behind in Egypt, and taking with him his whole -land force: and when in the course of his march he had arrived at -Thebes, he divided off about fifty thousand of his army, and these he -enjoined to make slaves of the Ammonians and to set fire to the seat of -the Oracle of Zeus, but he himself with the remainder of his army went -on against the Ethiopians. But before the army had passed over the -fifth part of the way, all that they had of provisions came to an end -completely; and then after the provisions the beasts of burden also were -eaten up and came to an end. Now if Cambyses when he perceived this had -changed his plan and led his army back, he would have been a wise man -in spite of 22 his first mistake; as it was, however, he paid no regard, -but went on forward without stopping. The soldiers accordingly, so long -as they were able to get anything from the ground, prolonged their lives -by eating grass; but when they came to the sand, some did a fearful -deed, that is to say, out of each company of ten they selected by lot -one of themselves and devoured him: and Cambyses, when he heard it, -being alarmed by this eating of one another gave up the expedition -against the Ethiopians and set forth to go back again; and he arrived -at Thebes having suffered loss of a great number of his army. Then from -Thebes he came down to Memphis and allowed the Hellenes to sail away -home. - -26. Thus fared the expedition against the Ethiopians: and those of the -Persians who had been sent to march against the Ammonians set forth -from Thebes and went on their way with guides; and it is known that they -arrived at the city of Oasis, which is inhabited by Samians said to -be of the Aischrionian tribe, and is distant seven days' journey from -Thebes over sandy desert: now this place is called in the speech of the -Hellenes the "Isle of the Blessed." It is said that the army reached -this place, but from that point onwards, except the Ammonians themselves -and those who have heard the account from them, no man is able to say -anything about them; for they neither reached the Ammonians nor -returned back. This however is added to the story by the Ammonians -themselves:—they say that as the army was going from this Oasis through -the sandy desert to attack them, and had got to a point about mid-way -between them and the Oasis, while they were taking their morning meal -a violent South Wind blew upon them, and bearing with it heaps of the -desert sand it buried them under it, and so they disappeared and were -seen no more. Thus the Ammonians say that it came to pass with regard to -this army. - -27. When Cambyses arrived at Memphis, Apis appeared to the Egyptians, -whom the Hellenes call Epaphos: and when he had appeared, forthwith the -Egyptians began to wear their fairest garments and to have festivities. -Cambyses accordingly seeing the Egyptians doing thus, and supposing that -they were certainly acting so by way of rejoicing because he had fared -ill, called for the officers who had charge of Memphis; and when they -had come into his presence, he asked them why when he was at Memphis on -the former occasion, the Egyptians were doing nothing of this kind, but -only now, when he came there after losing a large part of his army. -They said that a god had appeared to them, who was wont to appear at -intervals of long time, and that whenever he appeared, then all the -Egyptians rejoiced and kept festival. Hearing this Cambyses said that -they were lying, and as liars he condemned them to death. - -28. Having put these to death, next he called the priests into his -presence; and when the priests answered him after the same manner, he -said that it should not be without his knowledge if a tame god had come -to the Egyptians; and having so said he bade the priests bring Apis away -into his presence: so they went to bring him. Now this Apis-Epaphos is a -calf born of a cow who after this is not permitted to conceive any other -offspring; and the Egyptians say that a flash of light comes down from -heaven upon this cow, and of this she produces Apis. This calf which is -called Apis is black and has the following signs, namely a white square -23 upon the forehead, and on the back the likeness of an eagle, and in -the tail the hairs are double, and on 24 the tongue there is a mark like -a beetle. - -29. When the priests had brought Apis, Cambyses being somewhat affected -with madness drew his dagger, and aiming at the belly of Apis, struck -his thigh: then he laughed and said to the priests: "O ye wretched -creatures, are gods born such as this, with blood and flesh, and -sensible of the stroke of iron weapons? Worthy indeed of Egyptians -is such a god as this. Ye however at least shall not escape without -punishment for making a mock of me." Having thus spoken he ordered those -whose duty it was to do such things, to scourge the priests without -mercy, and to put to death any one of the other Egyptians whom they -should find keeping the festival. Thus the festival of the Egyptians had -been brought to an end, and the priests were being chastised, and Apis -wounded by the stroke in his thigh lay dying in the temple. - -30. Him, when he had brought his life to an end by reason of the wound, -the priests buried without the knowledge of Cambyses: but Cambyses, as -the Egyptians say, immediately after this evil deed became absolutely -mad, not having been really in his right senses even before that time: -and the first of his evil deeds was that he put to death his brother -Smerdis, who was of the same father and the same mother as himself. This -brother he had sent away from Egypt to Persia in envy, because alone -of all the Persians he had been able to draw the bow which the -Ichthyophagoi brought from the Ethiopian king, to an extent of about two -finger-breadths; while of the other Persians not one had proved able -to do this. Then when Smerdis had gone away to Persia, Cambyses saw a -vision in his sleep of this kind:—it seemed to him that a messenger came -from Persia and reported that Smerdis sitting upon the royal throne had -touched the heaven with his head. Fearing therefore with regard to -this lest his brother might slay him and reign in his stead, he sent -Prexaspes to Persia, the man whom of all the Persians he trusted most, -with command to slay him. He accordingly went up to Susa and slew -Smerdis; and some say that he took him out of the chase and so slew him, -others that he brought him to the Erythraian Sea and drowned him. - -31. This they say was the first beginning of the evil deeds of Cambyses; -and next after this he put to death his sister, who had accompanied -him to Egypt, to whom also he was married, she being his sister by both -parents. Now he took her to wife in the following manner (for -before this the Persians had not been wont at all to marry their -sisters):—Cambyses fell in love with one of his sisters, and desired to -take her to wife; so since he had it in mind to do that which was not -customary, he called the Royal Judges and asked them whether there -existed any law which permitted him who desired it to marry his sister. -Now the Royal Judges are men chosen out from among the Persians, and -hold their office until they die or until some injustice is found in -them, so long and no longer. These pronounce decisions for the Persians -and are the expounders of the ordinances of their fathers, and all -matters are referred to them. So when Cambyses asked them, they gave him -an answer which was both upright and safe, saying that they found no law -which permitted a brother to marry his sister, but apart from that they -had found a law to the effect that the king of the Persians might do -whatsoever he desired. Thus on the one hand they did not tamper with -the law for fear of Cambyses, and at the same time, that they might not -perish themselves in maintaining the law, they found another law beside -that which was asked for, which was in favour of him who wished to marry -his sisters. So Cambyses at that time took to wife her with whom he was -in love, but after no long time he took another sister. Of these it was -the younger whom he put to death, she having accompanied him to Egypt. - -32. About her death, as about the death of Smerdis, two different -stories are told. The Hellenes say that Cambyses had matched a lion's -cub in fight with a dog's whelp, and this wife of his was also a -spectator of it; and when the whelp was being overcome, another whelp, -its brother, broke its chain and came to help it; and having become two -instead of one, the whelps then got the better of the cub: and Cambyses -was pleased at the sight, but she sitting by him began to weep; and -Cambyses perceived it and asked wherefore she wept; and she said that -she had wept when she saw that the whelp had come to the assistance of -its brother, because she remembered Smerdis and perceived that there was -no one who would come to his 25 assistance. The Hellenes say that it was -for this saying that she was killed by Cambyses: but the Egyptians say -that as they were sitting round at table, the wife took a lettuce and -pulled off the leaves all round, and then asked her husband whether the -lettuce was fairer when thus plucked round or when covered with -leaves, and he said "when covered with leaves": she then spoke thus: -"Nevertheless thou didst once produce the likeness of this lettuce, when -thou didst strip bare the house of Cyrus." And he moved to anger leapt -upon her, being with child, and she miscarried and died. - -33. These were the acts of madness done by Cambyses towards those of his -own family, whether the madness was produced really on account of Apis -or from some other cause, as many ills are wont to seize upon men; for -it is said moreover that Cambyses had from his birth a certain grievous -malady, that which is called by some the "sacred" disease: 26 and it -was certainly nothing strange that when the body was suffering from a -grievous malady, the mind should not be sound either. - -34. The following also are acts of madness which he did to the other -Persians:—To Prexaspes, the man whom he honoured most and who used to -bear his messages 2601 (his son also was cup-bearer to Cambyses, and -this too was no small honour),—to him it is said that he spoke as -follows: "Prexaspes, what kind of a man do the Persians esteem me to be, -and what speech do they hold concerning me?" and he said: "Master, in -all other respects thou art greatly commended, but they say that thou -art overmuch given to love of wine." Thus he spoke concerning the -Persians; and upon that Cambyses was roused to anger, and answered thus: -"It appears then that the Persians say I am given to wine, and that -therefore I am beside myself and not in my right mind; and their former -speech then was not sincere." For before this time, it seems, when the -Persians and Croesus were sitting with him in council, Cambyses asked -what kind of a man they thought he was as compared with his father -Cyrus; 27 and they answered that he was better than his father, for -he not only possessed all that his father had possessed, but also in -addition to this had acquired Egypt and the Sea. Thus the Persians -spoke; but Croesus, who was present and was not satisfied with their -judgment, spoke thus to Cambyses: "To me, O son of Cyrus, thou dost not -appear to be equal to thy father, for not yet hast thou a son such as -he left behind him in you." Hearing this Cambyses was pleased, and -commended the judgment of Croesus. - -35. So calling to mind this, he said in anger to Prexaspes: "Learn then -now for thyself whether the Persians speak truly, or whether when they -say this they are themselves out of their senses: for if I, shooting at -thy son there standing before the entrance of the chamber, hit him in -the very middle of the heart, the Persians will be proved to be speaking -falsely, but if I miss, then thou mayest say that the Persians are -speaking the truth and that I am not in my right mind." Having thus said -he drew his bow and hit the boy; and when the boy had fallen down, it -is said that he ordered them to cut open his body and examine the place -where he was hit; and as the arrow was found to be sticking in the -heart, he laughed and was delighted, and said to the father of the boy: -"Prexaspes, it has now been made evident, as thou seest, that I am not -mad, but that it is the Persians who are out of their senses; and now -tell me, whom of all men didst thou ever see before this time hit the -mark so well in shooting?" Then Prexaspes, seeing that the man was not -in his right senses and fearing for himself, said: "Master, I think that -not even God himself could have hit the mark so fairly." Thus he did at -that time: and at another time he condemned twelve of the Persians, men -equal to the best, on a charge of no moment, and buried them alive with -the head downwards. - -36. When he was doing these things, Croesus the Lydian judged it right -to admonish him in the following words: "O king, do not thou indulge the -heat of thy youth and passion in all things, but retain and hold thyself -back: it is a good thing to be prudent, and forethought is wise. Thou -however are putting to death men who are of thine own people, condemning -them on charges of no moment, and thou art putting to death men's sons -also. If thou do many such things, beware lest the Persians make revolt -from thee. As for me, thy father Cyrus gave me charge, earnestly bidding -me to admonish thee, and suggest to thee that which I should find to -be good." Thus he counselled him, manifesting goodwill towards him; but -Cambyses answered: "Dost thou venture to counsel me, who excellently -well didst rule thine own country, and well didst counsel my father, -bidding him pass over the river Araxes and go against the Massagetai, -when they were willing to pass over into our land, and so didst utterly -ruin thyself by ill government of thine own land, and didst utterly -ruin Cyrus, who followed thy counsel. However thou shalt not escape -punishment now, for know that before this I had very long been desiring -to find some occasion against thee." Thus having said he took his bow -meaning to shoot him, but Croesus started up and ran out: and so since -he could not shoot him, he gave orders to his attendants to take and -slay him. The attendants however, knowing his moods, concealed Croesus, -with the intention that if Cambyses should change his mind and seek -to have Croesus again, they might produce him and receive gifts as the -price of saving his life; but if he did not change his mind nor feel -desire to have him back, then they might kill him. Not long afterwards -Cambyses did in fact desire to have Croesus again, and the attendants -perceiving this reported to him that he was still alive: and Cambyses -said that he rejoiced with Croesus that he was still alive, but that -they who had preserved him should not get off free, but he would put -them to death: and thus he did. - -37. Many such acts of madness did he both to Persians and allies, -remaining at Memphis and opening ancient tombs and examining the dead -bodies. Likewise also he entered into the temple of Hephaistos and very -much derided the image of the god: for the image of Hephaistos very -nearly resembles the Phenician Pataicoi, which the Phenicians carry -about on the prows of their triremes; and for him who has not seen -these, I will indicate its nature,—it is the likeness of a dwarfish man. -He entered also into the temple of the Cabeiroi, into which it is not -lawful for any one to enter except the priest only, and the images there -he even set on fire, after much mockery of them. Now these also are like -the images of Hephaistos, and it is said that they are the children of -that god. - -38. It is clear to me therefore by every kind of proof that Cambyses -was mad exceedingly; for otherwise he would not have attempted to deride -religious rites and customary observances. For if one should propose -to all men a choice, bidding them select the best customs from all the -customs that there are, each race of men, after examining them all, -would select those of his own people; thus all think that their own -customs are by far the best: and so it is not likely that any but a -madman would make a jest of such things. Now of the fact that all men -are thus wont to think about their customs, we may judge by many other -proofs and more specially by this which follows:—Dareios in the course -of his reign summoned those of the Hellenes who were present in his -land, and asked them for what price they would consent to eat up their -fathers when they died; and they answered that for no price would -they do so. After this Dareios summoned those Indians who are called -Callatians, who eat their parents, and asked them in presence of the -Hellenes, who understood what they said by help of an interpreter, for -what payment they would consent to consume with fire the bodies of -their fathers when they died; and they cried out aloud and bade him -keep silence from such words. Thus then these things are established by -usage, and I think that Pindar spoke rightly in his verse, when he said -that "of all things law is king." 28 - -39. Now while Cambyses was marching upon Egypt, the Lacedemonians also -had made an expedition against Samos and against Polycrates the son -of Aiakes, who had risen against the government and obtained rule over -Samos. At first he had divided the State into three parts and had given -a share to his brothers Pantagnotos and Syloson; but afterwards he put -to death one of these, and the younger, namely Syloson, he drove -out, and so obtained possession of the whole of Samos. Then, being in -possession, 29 he made a guest-friendship with Amasis the king of Egypt, -sending him gifts and receiving gifts in return from him. After this -straightway within a short period of time the power of Polycrates -increased rapidly, and there was much fame of it not only in Ionia, -but also over the rest of Hellas: for to whatever part he directed his -forces, everything went fortunately for him: and he had got for himself -a hundred fifty-oared galleys and a thousand archers, and he plundered -from all, making no distinction of any; for it was his wont to say that -he would win more gratitude from his friend by giving back to him that -which he had taken, than by not taking at all. 30 So he had conquered -many of the islands and also many cities of the continent, and besides -other things he gained the victory in a sea-fight over the Lesbians, as -they were coming to help the Milesians with their forces, and conquered -them: these men dug the whole trench round the wall of the city of Samos -working in chains. - -40. Now Amasis, as may be supposed, did not fail to perceive that -Polycrates was very greatly fortunate, and 31 it was to him an object -of concern; and as much more good fortune yet continued to come to -Polycrates, he wrote upon a paper these words and sent them to Samos: -"Amasis to Polycrates thus saith:—It is a pleasant thing indeed to hear -that one who is a friend and guest is faring well; yet to me thy great -good fortune is not pleasing, since I know that the Divinity is jealous; -and I think that I desire, both for myself and for those about whom I -have care, that in some of our affairs we should be prosperous and in -others should fail, and thus go through life alternately faring 32 well -and ill, rather than that we should be prosperous in all things: for -never yet did I hear tell of any one who was prosperous in all things -and did not come to an utterly 33 evil end at the last. Now therefore -do thou follow my counsel and act as I shall say with respect to thy -prosperous fortunes. Take thought and consider, and that which thou -findest to be the most valued by thee, and for the loss of which thou -wilt most be vexed in thy soul, that take and cast away in such a manner -that it shall never again come to the sight of men; and if in future -from that time forward good fortune does not befall thee in alternation -with calamities, 34 apply remedies in the manner by me suggested." - -41. Polycrates, having read this and having perceived by reflection that -Amasis suggested to him good counsel, sought to find which one of his -treasures he would be most afflicted in his soul to lose; and seeking -he found this which I shall say:—he had a signet which he used to wear, -enchased in gold and made of an emerald stone; and it was the work of -Theodoros the son of Telecles of Samos. 35 Seeing then that he thought -it good to cast this away, he did thus:—he manned a fifty-oared galley -with sailors and went on board of it himself; and then he bade them -put out into the deep sea. And when he had got to a distance from the -island, he took off the signet-ring, and in the sight of all who were -with him in the ship he threw it into the sea. Thus having done he -sailed home; and when he came to his house he mourned for his loss. - -42. But on the fifth or sixth day after these things it happened to -him as follows:—a fisherman having caught a large and beautiful fish, -thought it right that this should be given as a gift to Polycrates. He -bore it therefore to the door of the palace and said that he desired to -come into the presence of Polycrates, and when he had obtained this he -gave him the fish, saying: "O king, having taken this fish I did not -think fit to bear it to the market, although I am one who lives by the -labour of his hands; but it seemed to me that it was worthy of thee and -of thy monarchy: therefore I bring it and present it to thee." He -then, being pleased at the words spoken, answered thus: "Thou didst -exceedingly well, and double thanks are due to thee, for thy words and -also for thy gift; and we invite thee to come to dinner." The fisherman -then, thinking this a great thing, went away to this house; and the -servants as they were cutting up the fish found in its belly the -signet-ring of Polycrates. Then as soon as they had seen it and taken it -up, they bore it rejoicing to Polycrates, and giving him the signet-ring -they told him in what manner it had been found: and he perceiving that -the matter was of God, wrote upon paper all that he had done and all -that had happened to him, and having written he despatched it to Egypt. -36 - -43. Then Amasis, when he had read the paper which had come from -Polycrates, perceived that it was impossible for man to rescue man from -the event which was to come to pass, and that Polycrates was destined -not to have a good end, being prosperous in all things, seeing that he -found again even that which he cast away. Therefore he sent an envoy to -him in Samos and said that he broke off the guest-friendship; and this -he did lest when a fearful and great mishap befell Polycrates, he might -himself be grieved in his soul as for a man who was his guest. - -44. It was this Polycrates then, prosperous in all things, against whom -the Lacedemonians were making an expedition, being invited by those -Samians who afterwards settled at Kydonia in Crete, to come to their -assistance. Now Polycrates had sent an envoy to Cambyses the son of -Cyrus without the knowledge of the Samians, as he was gathering an army -to go against Egypt, and had asked him to send to him in Samos and to -ask for an armed force. So Cambyses hearing this very readily sent to -Samos to ask Polycrates to send a naval force with him against Egypt: -and Polycrates selected of the citizens those whom he most suspected -of desiring to rise against him and sent them away in forty triremes, -charging Cambyses not to send them back. - -45. Now some say that those of the Samians who were sent away by -Polycrates never reached Egypt, but when they arrived on their voyage at -Carpathos, 37 they considered with themselves, and resolved not to sail -on any further: others say that they reached Egypt and being kept under -guard there, they made their escape from thence. Then, as they were -sailing in to Samos, Polycrates encountered them with ships and engaged -battle with them; and those who were returning home had the better and -landed in the island; but having fought a land-battle in the island, -they were worsted, and so sailed to Lacedemon. Some however say that -those from Egypt defeated Polycrates in the battle; but this in my -opinion is not correct, for there would have been no need for them to -invite the assistance of the Lacedemonians if they had been able by -themselves to bring Polycrates to terms. Moreover, it is not reasonable -either, seeing that he had foreign mercenaries and native archers very -many in number, to suppose that he was worsted by the returning Samians, -who were but few. Then Polycrates gathered together the children and -wives of his subjects and confined them in the ship-sheds, keeping them -ready so that, if it should prove that his subjects deserted to the side -of the returning exiles, he might burn them with the sheds. - -46. When those of the Samians who had been driven out by Polycrates -reached Sparta, they were introduced before the magistrates and spoke -at length, being urgent in their request. The magistrates however at the -first introduction replied that they had forgotten the things which had -been spoken at the beginning, and did not understand those which were -spoken at the end. After this they were introduced a second time, and -bringing with them a bag they said nothing else but this, namely that -the bag was in want of meal; to which the others replied that they had -overdone it with the bag. 38 However, they resolved to help them. - -47. Then the Lacedemonians prepared a force and made expedition to -Samos, in repayment of former services, as the Samians say, because the -Samians had first helped them with ships against the Messenians; but the -Lacedemonians say that they made the expedition not so much from desire -to help the Samians at their request, as to take vengeance on their own -behalf for the robbery of the mixing-bowl which they had been bearing as -a gift to Croesus, 39 and of the corslet which Amasis the king of Egypt -had sent as a gift to them; for the Samians had carried off the corslet -also in the year before they took the bowl; and it was of linen with -many figures woven into it and embroidered with gold and with cotton; -and each thread of this corslet is worthy of admiration, for that being -itself fine it has in it three hundred and sixty fibres, all plain to -view. Such another as this moreover is that which Amasis dedicated as an -offering to Athene at Lindos. - -48. The Corinthians also took part with zeal in this expedition against -Samos, that it might be carried out; for there had been an offence -perpetrated against them also by the Samians a generation before 40 the -time of this expedition and about the same time as the robbery of the -bowl. Periander the son of Kypselos had despatched three hundred sons of -the chief men of Corcyra to Alyattes at Sardis to be made eunuchs; and -when the Corinthians who were conducting the boys had put in to Samos, -the Samians, being informed of the story and for what purpose they were -being conducted to Sardis, first instructed the boys to lay hold of the -temple of Artemis, and then they refused to permit the Corinthians to -drag the suppliants away from the temple: and as the Corinthians cut the -boys off from supplies of food, the Samians made a festival, which they -celebrate even to the present time in the same manner: for when night -came on, as long as the boys were suppliants they arranged dances of -maidens and youths, and in arranging the dances they made it a rule of -the festival that sweet cakes of sesame and honey should be carried, in -order that the Corcyrean boys might snatch them and so have support; and -this went on so long that at last the Corinthians who had charge of the -boys departed and went away; and as for the boys, the Samians carried -them back to Corcyra. - -49. Now, if after the death of Periander the Corinthians had been on -friendly terms with the Corcyreans, they would not have joined in the -expedition against Samos for the cause which has been mentioned; but as -it is, they have been ever at variance with one another since they first -colonised the island. 41 This then was the cause why the Corinthians had -a grudge against the Samians. - -50. Now Periander had chosen out the sons of the chief men of Corcyra -and was sending them to Sardis to be made eunuchs, in order that he -might have revenge; since the Corcyreans had first begun the offence and -had done to him a deed of reckless wrong. For after Periander had killed -his wife Melissa, it chanced to him to experience another misfortune -in addition to that which had happened to him already, and this was as -follows:—He had by Melissa two sons, the one of seventeen and the other -of eighteen years. These sons their mother's father Procles, who was -despot of Epidauros, sent for to himself and kindly entertained, as was -to be expected seeing that they were the sons of his own daughter; and -when he was sending them back, he said in taking leave of them: "Do -ye know, boys, who it was that killed your mother?" Of this saying -the elder of them took no account, but the younger, whose name was -Lycophron, was grieved so greatly at hearing it, that when he reached -Corinth again he would neither address his father, nor speak to him when -his father would have conversed with him, nor give any reply when he -asked questions, regarding him as the murderer of his mother. At length -Periander being enraged with his son drove him forth out of his house. - -51. And having driven him forth, he asked of the elder son what his -mother's father had said to them in his conversation. He then related -how Procles had received them in a kindly manner, but of the saying -which he had uttered when he parted from them he had no remembrance, -since he had taken no note of it. So Periander said that it could not be -but that he had suggested to them something, and urged him further with -questions; and he after that remembered, and told of this also. Then -Periander taking note of it 42 and not desiring to show any indulgence, -sent a messenger to those with whom the son who had been driven forth -was living at that time, and forbade them to receive him into their -houses; and whenever having been driven away from one house he came to -another, he was driven away also from this, since Periander threatened -those who received him, and commanded them to exclude him; and so being -driven away again he would go to another house, where persons lived who -were his friends, and they perhaps received him because he was the son -of Periander, notwithstanding that they feared. - -52. At last Periander made a proclamation that whosoever should either -receive him into their houses or converse with him should be bound -to pay a fine 43 to Apollo, stating the amount that it should be. -Accordingly, by reason of this proclamation no one was willing either to -converse with him or to receive him into their house; and moreover -even he himself did not think it fit to attempt it, since it had been -forbidden, but he lay about in the porticoes enduring exposure: and -on the fourth day after this, Periander seeing him fallen into squalid -misery and starvation felt pity for him; and abating his anger he -approached him and began to say: "Son, which of these two is to be -preferred, the fortune which thou dost now experience and possess, 44 or -to inherit the power and wealth which I possess now, by being submissive -to thy father's will? Thou however, being my son and the prince 45 of -wealthy Corinth, didst choose nevertheless the life of a vagabond by -making opposition and displaying anger against him with whom it behoved -thee least to deal so; for if any misfortune happened in those matters, -for which cause thou hast suspicion against me, this has happened to me -first, and I am sharer in the misfortune more than others, inasmuch as I -did the deed 46 myself. Do thou however, having learnt by how much to be -envied is better than to be pitied, and at the same time what a grievous -thing it is to be angry against thy parents and against those who are -stronger than thou, come back now to the house." Periander with these -words endeavoured to restrain him; but he answered nothing else to his -father, but said only that he ought to pay a fine to the god for having -come to speech with him. Then Periander, perceiving that the malady of -his son was hopeless and could not be overcome, despatched a ship to -Corcyra, and so sent him away out of his sight, for he was ruler also of -that island; and having sent him away, Periander proceeded to make war -against his father-in-law Procles, esteeming him most to blame for the -condition in which he was; and he took Epidauros and took also Procles -himself and made him a prisoner. - -53. When however, as time went on, Periander had passed his prime and -perceived within himself that he was no longer able to overlook and -manage the government of the State, he sent to Corcyra and summoned -Lycophron to come back and take the supreme power; for in the elder of -his sons he did not see the required capacity, but perceived clearly -that he was of wits too dull. Lycophron however did not deign even to -give an answer to the bearer of his message. Then Periander, clinging -still in affection to the youth, sent to him next his own daughter, the -sister of Lycophron, supposing that he would yield to her persuasion -more than to that of others; and she arrived there and spoke to him -thus: "Boy, dost thou desire that both the despotism should fall to -others, and also the substance of thy father, carried off as plunder, -rather than that thou shouldest return back and possess them? Come -back to thy home: cease to torment thyself. Pride is a mischievous -possession. Heal not evil with evil. Many prefer that which is -reasonable to that which is strictly just; and many ere now in seeking -the things of their mother have lost the things of their father. -Despotism is an insecure thing, and many desire it: moreover he is now -an old man and past his prime. Give not thy good things unto others." -She thus said to him the most persuasive things, having been before -instructed by her father: but he in answer said, that he would never -come to Corinth so long as he heard that his father was yet alive. When -she had reported this, Periander the third time sent an envoy, and said -that he desired himself to come to Corcyra, exhorting Lycophron at the -same time to come back to Corinth and to be his successor on the throne. -The son having agreed to return on these terms, Periander was preparing -to sail to Corcyra and his son to Corinth; but the Corcyreans, having -learnt all that had taken place, put the young man to death, in order -that Periander might not come to their land. For this cause it was that -Periander took vengeance on those of Corcyra. - -54. The Lacedemonians then had come with a great armament and were -besieging Samos; and having made an attack upon the wall, they occupied -the tower which stands by the sea in the suburb of the city, but -afterwards when Polycrates came up to the rescue with a large body they -were driven away from it. Meanwhile by the upper tower which is upon -the ridge of the mountain there had come out to the fight the foreign -mercenaries and many of the Samians themselves, and these stood their -ground against the Lacedemonians for a short while and then began to fly -backwards; and the Lacedemonians followed and were slaying them. - -55. Now if the Lacedemonians there present had all been equal on that -day to Archias and Lycopas, Samos would have been captured; for Archias -and Lycopas alone rushed within the wall together with the flying -Samians, and being shut off from retreat were slain within the city of -the Samians. I myself moreover had converse in Pitane (for to that -deme he belonged) with the third in descent from this Archias, another -Archias the son of Samios the son of Archias, who honoured the Samians -of all strangers most; and not only so, but he said that his own father -had been called Samios because his father Archias had died by a glorious -death in Samos; and he said that he honoured Samians because his -grandfather had been granted a public funeral by the Samians. - -56. The Lacedemonians then, when they had been besieging Samos for -forty days and their affairs made no progress, set forth to return to -Peloponnesus. But according to the less credible account which has been -put abroad of these matters Polycrates struck in lead a quantity of a -certain native coin, and having gilded the coins over, gave them to the -Lacedemonians, and they received them and upon that set forth to depart. -This was the first expedition which the Lacedemonians (being Dorians) -4601 made into Asia. - -57. Those of the Samians who had made the expedition against Polycrates -themselves also sailed away, when the Lacedemonians were about to desert -them, and came to Siphnos: for they were in want of money, and the -people of Siphnos were then at their greatest height of prosperity and -possessed wealth more than all the other islanders, since they had -in their island mines of gold and silver, so that there is a treasury -dedicated at Delphi with the tithe of the money which came in from -these mines, and furnished in a manner equal to the wealthiest of these -treasuries: and the people used to divide among themselves the money -which came in from the mines every year. So when they were establishing -the treasury, they consulted the Oracle as to whether their present -prosperity was capable of remaining with them for a long time, and the -Pythian prophetess gave them this reply: - - - "But when with white shall be shining 47 the hall of the city 48 - in Siphnos, - And when the market is white of brow, one wary is needed - Then, to beware of an army 49 of wood and a red-coloured herald." - -Now just at that time the market-place and city hall of the Siphnians -had been decorated with Parian marble. - -58. This oracle they were not able to understand either then at first or -when the Samians had arrived: for as soon as the Samians were putting in -50 to Siphnos they sent one of their ships to bear envoys to the city: -now in old times all ships were painted with red, and this was that -which the Pythian prophetess was declaring beforehand to the Siphnians, -bidding them guard against the "army of wood" and the "red-coloured -herald." The messengers accordingly came and asked the Siphnians to lend -them ten talents; and as they refused to lend to them, the Samians began -to lay waste their lands: so when they were informed of it, forthwith -the Siphnians came to the rescue, and having engaged battle with them -were defeated, and many of them were cut off by the Samians and shut out -of the city; and the Samians after this imposed upon them a payment of a -hundred talents. - -59. Then from the men of Hermion they received by payment of money the -island of Hydrea, which is near the coast of Peloponnese, and they gave -it in charge to the Troizenians, but they themselves settled at Kydonia -which is in Crete, not sailing thither for that purpose but in order -to drive the Zakynthians out of the island. Here they remained and were -prosperous for five years, so much so that they were the builders of -the temples which are now existing in Kydonia, and also of the house of -Dictyna. 51 In the sixth year however the Eginetans together with the -Cretans conquered them in a sea-fight and brought them to slavery; and -they cut off the prows of their ships, which were shaped like boars, and -dedicated them in the temple of Athene in Egina. This the Eginetans did -because they had a grudge against the Samians; for the Samians had first -made expedition against Egina, when Amphicrates was king in Samos, and -had done much hurt to the Eginetans and suffered much hurt also from -them. Such was the cause of this event: - -60, and about the Samians I have spoken at greater length, because they -have three works which are greater than any others that have been made -by Hellenes: first a passage beginning from below and open at both ends, -dug through a mountain not less than a hundred and fifty fathoms 52 in -height; the length of the passage is seven furlongs 53 and the height -and breadth each eight feet, and throughout the whole of it another -passage has been dug twenty cubits in depth and three feet in breadth, -through which the water is conducted and comes by the pipes to the city, -brought from an abundant spring: and the designer of this work was a -Megarian, Eupalinos the son of Naustrophos. This is one of the three; -and the second is a mole in the sea about the harbour, going down to -a depth of as much as 54 twenty fathoms; and the length of the mole is -more than two furlongs. The third work which they have executed is a -temple larger than all the other temples of which we know. Of this the -first designer was Rhoicos the son of Philes, a native of Samos. For -this reason I have spoken at greater length of the Samians. - -61. Now while Cambyses the son of Cyrus was spending a long time in -Egypt and had gone out of his right mind, there rose up against him two -brothers, Magians, of whom the one had been left behind by Cambyses -as caretaker of his household. This man, I say, rose up against him -perceiving that the occurrence of the death of Smerdis was being kept -secret, and that there were but few of the Persians who were aware of -it, while the greater number believed without doubt that he was still -alive. Therefore he endeavoured to obtain the kingdom, and he formed his -plan as follows:—he had a brother (that one who, as I said, rose up -with him against Cambyses), and this man in form very closely resembled -Smerdis the son of Cyrus, whom Cambyses had slain, being his own -brother. He was like Smerdis, I say, in form, and not only so but he had -the same name, Smerdis. Having persuaded this man that he would manage -everything for him, the Magian Patizeithes brought him and seated him -upon the royal throne: and having so done he sent heralds about to -the various provinces, and among others one to the army in Egypt, to -proclaim to them that they must obey Smerdis the son of Cyrus for the -future instead of Cambyses. - -62. So then the other heralds made this proclamation, and also the -one who was appointed to go to Egypt, finding Cambyses and his army at -Agbatana in Syria, stood in the midst and began to proclaim that which -had been commanded to him by the Magian. Hearing this from the herald, -and supposing that the herald was speaking the truth and that he had -himself been betrayed by Prexaspes, that is to say, that when Prexaspes -was sent to kill Smerdis he had not done so, Cambyses looked upon -Prexaspes and said: "Prexaspes, was it thus that thou didst perform for -me the thing which I gave over to thee to do?" and he said: "Master, the -saying is not true that Smerdis thy brother has risen up against thee, -nor that thou wilt have any contention arising from him, either great or -small: for I myself, having done that which thou didst command me to do, -buried him with my own hands. If therefore the dead have risen again to -life, then thou mayest expect that Astyages also the Mede will rise up -against thee; but if it is as it was beforetime, there is no fear -now that any trouble shall spring up for you, at least from him. Now -therefore I think it well that some should pursue after the herald and -examine him, asking from whom he has come to proclaim to us that we are -to obey Smerdis as king." - -63. When Prexaspes had thus spoken, Cambyses was pleased with the -advice, and accordingly the herald was pursued forthwith and returned. -Then when he had come back, Prexaspes asked him as follows: "Man, thou -sayest that thou art come as a messenger from Smerdis the son of Cyrus: -now therefore speak the truth and go away in peace. I ask thee whether -Smerdis himself appeared before thine eyes and charged thee to say this, -or some one of those who serve him." He said: "Smerdis the son of Cyrus -I have never yet seen, since the day that king Cambyses marched to -Egypt: but the Magian whom Cambyses appointed to be guardian of his -household, he, I say, gave me this charge, saying that Smerdis the son -of Cyrus was he who laid the command upon me to speak these things to -you." Thus he spoke to them, adding no falsehoods to the first, and -Cambyses said: "Prexaspes, thou hast done that which was commanded thee -like an honest man, and hast escaped censure; but who of the Persians -may this be who has risen up against me and usurped the name of -Smerdis?" He said: "I seem to myself, O king, to have understanding -of this which has come to pass: the Magians have risen against thee, -Patizeithes namely, whom thou didst leave as caretaker of thy household, -and his brother Smerdis." - -64. Then Cambyses, when he heard the name of Smerdis, perceived at once -the true meaning of this report and of the dream, for he thought in his -sleep that some one had reported to him that Smerdis was sitting -upon the royal throne and had touched the heaven with his head: and -perceiving that he had slain his brother without need, he began to -lament for Smerdis; and having lamented for him and sorrowed greatly for -the whole mishap, he was leaping upon his horse, meaning as quickly as -possible to march his army to Susa against the Magian; and as he leapt -upon his horse, the cap of his sword-sheath fell off, and the sword -being left bare struck his thigh. Having been wounded then in the same -part where he had formerly struck Apis the god of the Egyptians, and -believing that he had been struck with a mortal blow, Cambyses asked -what was the name of that town, and they said "Agbatana." Now even -before this he had been informed by the Oracle at the city of Buto that -in Agbatana he should bring his life to an end: and he supposed that he -should die of old age in Agbatana in Media, where was his chief seat of -power; but the oracle, it appeared, meant in Agbatana of Syria. So when -by questioning now he learnt the name of the town, being struck with -fear both by the calamity caused by the Magian and at the same time by -the wound, he came to his right mind, and understanding the meaning of -the oracle he said: "Here it is fated that Cambyses the son of Cyrus -shall end his life." - -65. So much only he said at that time; but about twenty days afterwards -he sent for the most honourable of the Persians who were with him, and -said to them as follows: "Persians, it has become necessary for me to -make known to you the thing which I was wont to keep concealed beyond -all other things. Being in Egypt I saw a vision in my sleep, which I -would I had never seen, and it seemed to me that a messenger came from -home and reported to me that Smerdis was sitting upon the royal throne -and had touched the heaven with his head. Fearing then lest I should be -deprived of my power by my brother, I acted quickly rather than wisely; -for it seems that it is not possible for man 55 to avert that which -is destined to come to pass. I therefore, fool that I was, sent away -Prexaspes to Susa to kill Smerdis; and when this great evil had been -done, I lived in security, never considering the danger that some other -man might at some time rise up against me, now that Smerdis had been -removed: and altogether missing the mark of that which was about to -happen, I have both made myself the murderer of my brother, when there -was no need, and I have been deprived none the less of the kingdom; for -it was in fact Smerdis the Magian of whom the divine power declared to -me beforehand in the vision that he should rise up against me. So then, -as I say, this deed has been done by me, and ye must imagine that ye -no longer have Smerdis the son of Cyrus alive: but it is in truth the -Magians who are masters of your kingdom, he whom I left as guardian of -my household and his brother Smerdis. The man then who ought above all -others to have taken vengeance on my behalf for the dishonour which I -have suffered from the Magians, has ended his life by an unholy death -received from the hands of those who were his nearest of kin; and since -he is no more, it becomes most needful for me, as the thing next best of -those which remain, 56 to charge you, O Persians, with that which dying -I desire should be done for me. This then I lay upon you, calling upon -the gods of the royal house to witness it,—upon you and most of all upon -those of the Achaemenidai who are present here,—that ye do not permit -the return of the chief power to the Medes, but that if they have -acquired it by craft, by craft they be deprived of it by you, or if they -have conquered it by any kind of force, by force and by a strong hand ye -recover it. And if ye do this, may the earth bring forth her produce -and may your wives and your cattle be fruitful, while ye remain free for -ever; but if ye do not recover the power nor attempt to recover it, I -pray that curses the contrary of these blessings may come upon you, and -moreover that each man of the Persians may have an end to his life like -that which has come upon me." Then as soon as he had finished speaking -these things, Cambyses began to bewail and make lamentation for all his -fortunes. - -66. And the Persians, when they saw that the king had begun to bewail -himself, both rent the garments which they wore and made lamentation -without stint. After this, when the bone had become diseased and the -thigh had mortified, Cambyses the son of Cyrus was carried off by the -wound, having reigned in all seven years and five months, and being -absolutely childless both of male and female offspring. The Persians -meanwhile who were present there were very little disposed to believe -57 that the power was in the hands of the Magians: on the contrary, they -were surely convinced that Cambyses had said that which he said about -the death of Smerdis to deceive them, in order that all the Persians -might be moved to war against him. These then were surely convinced that -Smerdis the son of Cyrus was established to be king; for Prexaspes also -very strongly denied that he had slain Smerdis, since it was not safe, -now that Cambyses was dead, for him to say that he had destroyed with -his own hand the son of Cyrus. - -67. Thus when Cambyses had brought his life to an end, the Magian became -king without disturbance, usurping the place of his namesake Smerdis the -son of Cyrus; and he reigned during the seven months which were wanting -yet to Cambyses for the completion of the eight years: and during them -he performed acts of great benefit to all his subjects, so that after -his death all those in Asia except the Persians themselves mourned for -his loss: for the Magian sent messengers abroad to every nation over -which he ruled, and proclaimed freedom from military service and from -tribute for three years. - -68. This proclamation, I say, he made at once when he established -himself upon the throne: but in the eighth month it was discovered -who he was in the following manner:—There was one Otanes the son of -Pharnaspes, in birth and in wealth not inferior to any of the Persians. -This Otanes was the first who had had suspicion of the Magian, that -he was not Smerdis the son of Cyrus but the person that he really was, -drawing his inference from these facts, namely that he never went abroad -out of the fortress, and that he did not summon into his presence any of -the honourable men among the Persians: and having formed a suspicion -of him, he proceeded to do as follows:—Cambyses had taken to wife his -daughter, whose name was Phaidyme; 58 and this same daughter the Magian -at that time was keeping as his wife and living with her as with all the -rest also of the wives of Cambyses. Otanes therefore sent a message to -this daughter and asked her who the man was by whose side she slept, -whether Smerdis the son of Cyrus or some other. She sent back word to -him saying that she did not know, for she had never seen Smerdis the -son of Cyrus, nor did she know otherwise who he was who lived with her. -Otanes then sent a second time and said: "If thou dost not thyself know -Smerdis the son of Cyrus, then do thou ask of Atossa who this man is, -with whom both she and thou live as wives; for assuredly it must be that -she knows her own brother." - -69. To this the daughter sent back word: "I am not able either to come -to speech with Atossa or to see any other of the women who live here -with me; for as soon as this man, whosoever he may be, succeeded to -the kingdom, he separated us and placed us in different apartments by -ourselves." When Otanes heard this, the matter became more and more -clear to him, and he sent another message in to her, which said: -"Daughter, it is right for thee, nobly born as thou art, to undertake -any risk which thy father bids thee take upon thee: for if in truth this -is not Smerdis the son of Cyrus but the man whom I suppose, he ought not -to escape with impunity either for taking thee to his bed or for holding -the dominion of Persians, but he must pay the penalty. Now therefore do -as I say. When he sleeps by thee and thou perceivest that he is sound -asleep, feel his ears; and if it prove that he has ears, then believe -that thou art living with Smerdis the son of Cyrus, but if not, believe -that it is with the Magian Smerdis." To this Phaidyme sent an answer -saying that, if she should do so, she would run a great risk; for -supposing that he should chance not to have his ears, and she were -detected feeling for them, she was well assured that he would put her to -death; but nevertheless she would do this. So she undertook to do this -for her father: but as for this Magian Smerdis, he had had his ears -cut off by Cyrus the son of Cambyses when he was king, for some grave -offence. This Phaidyme then, the daughter of Otanes, proceeding to -perform all that she had undertaken for her father, when her turn -came to go to the Magian (for the wives of the Persians go in to them -regularly each in her turn), came and lay down beside him: and when the -Magian was in deep sleep, she felt his ears; and perceiving not with -difficulty but easily that her husband had no ears, so soon as it became -day she sent and informed her father of that which had taken place. - -70. Then Otanes took to him Aspathines and Gobryas, 59 who were leading -men among the Persians and also his own most trusted friends, and -related to them the whole matter: and they, as it then appeared, had -suspicions also themselves that it was so; and when Otanes reported this -to them, they readily accepted his proposals. Then it was resolved -by them that each one should associate with himself that man of the -Persians whom he trusted most; so Otanes brought in Intaphrenes, 60 -Gobryas brought in Megabyzos, and Aspathines brought in Hydarnes. When -they had thus become six, Dareios the son of Hystaspes arrived at -Susa, having come from the land of Persia, for of this his father was -governor. Accordingly when he came, the six men of the Persians resolved -to associate Dareios also with themselves. - -71. These then having come together, being seven in number, gave pledges -of faith to one another and deliberated together; and when it came to -Dareios to declare his opinion, he spoke to them as follows: "I thought -that I alone knew this, namely that it was the Magian who was reigning -as king and that Smerdis the son of Cyrus had brought his life to an -end; and for this very reason I am come with earnest purpose to contrive -death for the Magian. Since however it has come to pass that ye also -know and not I alone, I think it well to act at once and not to put the -matter off, for that is not the better way." To this replied Otanes: -"Son of Hystaspes, thou art the scion of a noble stock, and thou art -showing thyself, as it seems, in no way inferior to thy father: do not -however hasten this enterprise so much without consideration, but take -it up more prudently; for we must first become more in numbers, and then -undertake the matter." In answer to this Dareios said: "Men who are here -present, if ye shall follow the way suggested by Otanes, know that -ye will perish miserably; for some one will carry word to the Magian, -getting gain thereby privately for himself. Your best way would have -been to do this action upon your own risk alone; but since it seemed -good to you to refer the matter to a greater number, and ye communicated -it to me, either let us do the deed to-day, or be ye assured that if -this present day shall pass by, none other shall prevent me 61 as your -accuser, but I will myself tell these things to the Magian." - -72. To this Otanes, when he saw Dareios in violent haste, replied: -"Since thou dost compel us to hasten the matter and dost not permit us -to delay, come expound to us thyself in what manner we shall pass into -the palace and lay hands upon them: for that there are guards set in -various parts, thou knowest probably thyself as well as we, if not from -sight at least from hearsay; and in what manner shall we pass through -these?" Dareios made reply with these words: "Otanes, there are many -things in sooth which it is not possible to set forth in speech, but -only in deed; and other things there are which in speech can be set -forth, but from them comes no famous deed. Know ye however that the -guards which are set are not difficult to pass: for in the first place, -we being what we are, there is no one who will not let us go by, partly, -as may be supposed, from having respect for us, and partly also perhaps -from fear; and secondly I have myself a most specious pretext by means -of which we may pass by; for I shall say that I am just now come from -the Persian land and desire to declare to the king a certain message -from my father: for where it is necessary that a lie be spoken, let it -be spoken; seeing that we all aim at the same object, both they who lie -and they who always speak the truth; those lie whenever they are likely -to gain anything by persuading with their lies, and these tell the truth -in order that they may draw to themselves gain by the truth, and that -things 62 may be entrusted to them more readily. Thus, while practising -different ways, we aim all at the same thing. If however they were not -likely to make any gain by it, the truth-teller would lie and the -liar would speak the truth, with indifference. Whosoever then of the -door-keepers shall let us pass by of his own free will, for him it shall -be the better afterwards; but whosoever shall endeavour to oppose our -passage, let him then and there be marked as our enemy, 63 and after -that let us push in and set about our work." - -73. Then said Gobryas: "Friends, at what time will there be a fairer -opportunity for us either to recover our rule, or, if we are not able to -get it again, to die? seeing that we being Persians on the one hand lie -under the rule of a Mede, a Magian, and that too a man whose ears -have been cut off. Moreover all those of you who stood by the side -of Cambyses when he was sick remember assuredly what he laid upon the -Persians as he was bringing his life to an end, if they should not -attempt to win back the power; and this we did not accept then, but -supposed that Cambyses had spoken in order to deceive us. Now therefore -I give my vote that we follow the opinion of Dareios, and that we do not -depart from this assembly to go anywhither else but straight to attack -the Magian." Thus spoke Gobryas, and they all approved of this proposal. - -74. Now while these were thus taking counsel together, it was coming to -pass by coincidence as follows:—The Magians taking counsel together had -resolved to join Prexaspes with themselves as a friend, both because -he had suffered grievous wrong from Cambyses, who had killed his son by -shooting him, and because he alone knew for a certainty of the death -of Smerdis the son of Cyrus, having killed him with his own hands, and -finally because Prexaspes was in very great repute among the Persians. -For these reasons they summoned him and endeavoured to win him to be -their friend, engaging him by pledge and with oaths, that he would -assuredly keep to himself and not reveal to any man the deception which -had been practised by them upon the Persians, and promising to give -him things innumerable 64 in return. After Prexaspes had promised to do -this, the Magians, having persuaded him so far, proposed to him a second -thing, and said that they would call together all the Persians to -come up to the wall of the palace, and bade him go up upon a tower and -address them, saying that they were living under the rule of Smerdis the -son of Cyrus and no other. This they so enjoined because they supposed -65 that he had the greatest credit among the Persians, and because he -had frequently declared the opinion that Smerdis the son of Cyrus was -still alive, and had denied that he had slain him. - -75. When Prexaspes said that he was ready to do this also, the Magians -having called together the Persians caused him to go up upon a tower and -bade him address them. Then he chose to forget those things which they -asked of him, and beginning with Achaimenes he traced the descent of -Cyrus on the father's side, and then, when he came down to Cyrus, he -related at last what great benefits he had conferred upon the Persians; -and having gone through this recital he proceeded to declare the truth, -saying that formerly he kept it secret, since it was not safe for him -to tell of that which had been done, but at the present time he was -compelled to make it known. He proceeded to say how he had himself slain -Smerdis the son of Cyrus, being compelled by Cambyses, and that it was -the Magians who were now ruling. Then he made imprecation of many evils -on the Persians, if they did not win back again the power and take -vengeance upon the Magians, and upon that he let himself fall down from -the tower head foremost. Thus Prexaspes ended his life, having been -throughout his time a man of repute. - -76. Now the seven of the Persians, when they had resolved forthwith to -lay hands upon the Magians and not to delay, made prayer to the gods -and went, knowing nothing of that which had been done with regard -to Prexaspes: and as they were going and were in the middle of their -course, they heard that which had happened about Prexaspes. Upon that -they retired out of the way and again considered with themselves, Otanes -and his supporters strongly urging that they should delay and not set to -the work when things were thus disturbed, 66 while Dareios and those of -his party urged that they should go forthwith and do that which had been -resolved, and not delay. Then while they were contending, there appeared -seven pairs of hawks pursuing two pairs of vultures, plucking out -their feathers and tearing them. Seeing this the seven all approved -the opinion of Dareios and thereupon they went to the king's palace, -encouraged by the sight of the birds. - -77. When they appeared at the gates, it happened nearly as Dareios -supposed, for the guards, having respect for men who were chief among -the Persians, and not suspecting that anything would be done by them of -the kind proposed, allowed them to pass in under the guiding of heaven, -and none asked them any question. Then when they had passed into the -court, they met the eunuchs who bore in the messages to the king; and -these inquired of them for what purpose they had come, and at the same -time they threatened with punishment the keepers of the gates for having -let them pass in, and tried to stop the seven when they attempted to -go forward. Then they gave the word to one another and drawing their -daggers stabbed these men there upon the spot, who tried to stop them, -and themselves went running on towards the chamber of the men. 6601 - -78. Now the Magians happened both of them to be there within, consulting -about that which had been done by Prexaspes. So when they saw that the -eunuchs had been attacked and were crying aloud, they ran back 67 -both of them, and perceiving that which was being done they turned to -self-defence: and one of them got down his bow and arrows before he was -attacked, while the other had recourse to his spear. Then they engaged -in combat with one another; and that one of them who had taken up his -bow and arrows found them of no use, since his enemies were close at -hand and pressed hard upon him, but the other defended himself with his -spear, and first he struck Aspathines in the thigh, and then Intaphrenes -in the eye; and Intaphrenes lost his eye by reason of the wound, but his -life he did not lose. These then were wounded by one of the Magians, but -the other, when his bow and arrows proved useless to him, fled into a -bedchamber which opened into the chamber of the men, intending to close -the door; and with him there rushed in two of the seven, Dareios and -Gobryas. And when Gobryas was locked together in combat with the Magian, -Dareios stood by and was at a loss what to do, because it was dark, and -he was afraid lest he should strike Gobryas. Then seeing him standing by -idle, Gobryas asked why he did not use his hands, and he said: "Because -I am afraid lest I may strike thee": and Gobryas answered: "Thrust -with thy sword even though it stab through us both." So Dareios was -persuaded, and he thrust with his danger and happened to hit the Magian. - -79. So when they had slain the Magians and cut off their heads, they -left behind those of their number who were wounded, both because they -were unable to go, and also in order that they might take charge of the -fortress, and the five others taking with them the heads of the Magians -ran with shouting and clashing of arms and called upon the other -Persians to join them, telling them of that which had been done and -showing the heads, and at the same time they proceeded to slay every one -of the Magians who crossed their path. So the Persians when they heard -of that which had been brought to pass by the seven and of the deceit -of the Magians, thought good themselves also to do the same, and drawing -their daggers they killed the Magians wherever they found one; so that -if night had not come on and stopped them, they would not have left a -single Magian alive. This day the Persians celebrate in common more than -all other days, and upon it they keep a great festival which is called -by the Persians the festival of the slaughter of the Magians, 6701 on -which no Magian is permitted to appear abroad, but the Magians keep -themselves within their houses throughout that day. - -80. When the tumult had subsided and more than five days had elapsed, 68 -those who had risen against the Magians began to take counsel about the -general state, and there were spoken speeches which some of the Hellenes -do not believe were really uttered, but spoken they were nevertheless. -69 On the one hand Otanes urged that they should resign the government -into the hands of the whole body of the Persians, and his words were as -follows: "To me it seems best that no single one of us should henceforth -be ruler, for that is neither pleasant nor profitable. Ye saw the -insolent temper of Cambyses, to what lengths it went, and ye have had -experience also of the insolence of the Magian: and how should the rule -of one alone be a well-ordered thing, seeing that the monarch may do -what he desires without rendering any account of his acts? Even the best -of all men, if he were placed in this disposition, would be caused by -it to change from his wonted disposition: for insolence is engendered in -him by the good things which he possesses, and envy is implanted in man -from the beginning; and having these two things, he has all vice: for he -does many deeds of reckless wrong, partly moved by insolence proceeding -from satiety, and partly by envy. And yet a despot at least ought to -have been free from envy, seeing that he has all manner of good -things. He is however naturally in just the opposite temper towards -his subjects; for he grudges to the nobles that they should survive and -live, but delights in the basest of citizens, and he is more ready than -any other man to receive calumnies. Then of all things he is the most -inconsistent; for if you express admiration of him moderately, he is -offended that no very great court is paid to him, whereas if you -pay court to him extravagantly, he is offended with you for being a -flatterer. And the most important matter of all is that which I am about -to say:—he disturbs the customs handed down from our fathers, he is a -ravisher of women, and he puts men to death without trial. On the other -hand the rule of many has first a name attaching to it which is the -fairest of all names, that is to say 'Equality'; 70 next, the multitude -does none of those things which the monarch does: offices of state are -exercised by lot, and the magistrates are compelled to render account -of their action: and finally all matters of deliberation are referred to -the public assembly. I therefore give as my opinion that we let monarchy -go and increase the power of the multitude; for in the many is contained -everything." - -81. This was the opinion expressed by Otanes; but Megabyzos urged that -they should entrust matters to the rule of a few, saying these words: -"That which Otanes said in opposition to a tyranny, let it be counted as -said for me also, but in that which he said urging that we should make -over the power to the multitude, he has missed the best counsel: for -nothing is more senseless or insolent than a worthless crowd; and -for men flying from the insolence of a despot to fall into that of -unrestrained popular power, is by no means to be endured: for he, if he -does anything, does it knowing what he does, but the people cannot even -know; for how can that know which has neither been taught anything noble -by others nor perceived anything of itself, 71 but pushes on matters -with violent impulse and without understanding, like a torrent stream? -Rule of the people then let them adopt who are foes to the Persians; but -let us choose a company of the best men, and to them attach the chief -power; for in the number of these we shall ourselves also be, and it is -likely that the resolutions taken by the best men will be the best." - -82. This was the opinion expressed by Megabyzos; and thirdly Dareios -proceeded to declare his opinion, saying: "To me it seems that in -those things which Megabyzos said with regard to the multitude he spoke -rightly, but in those which he said with regard to the rule of a few, -not rightly: for whereas there are three things set before us, and each -is supposed 72 to be the best in its own kind, that is to say a good -popular government, and the rule of a few, and thirdly the rule of -one, I say that this last is by far superior to the others; for nothing -better can be found than the rule of an individual man of the best -kind; seeing that using the best judgment he would be guardian of the -multitude without reproach; and resolutions directed against enemies -would so best be kept secret. In an oligarchy however it happens often -that many, while practising virtue with regard to the commonwealth, -have strong private enmities arising among themselves; for as each man -desires to be himself the leader and to prevail in counsels, they come -to great enmities with one another, whence arise factions among them, -and out of the factions comes murder, and from murder results the rule -of one man; and thus it is shown in this instance by how much that is -the best. Again, when the people rules, it is impossible that corruption -73 should not arise, and when corruption arises in the commonwealth, -there arise among the corrupt men not enmities but strong ties of -friendship: for they who are acting corruptly to the injury of the -commonwealth put their heads together secretly to do so. And this -continues so until at last some one takes the leadership of the people -and stops the course of such men. By reason of this the man of whom I -speak is admired by the people, and being so admired he suddenly appears -as monarch. Thus he too furnishes herein an example to prove that the -rule of one is the best thing. Finally, to sum up all in a single word, -whence arose the liberty which we possess, and who gave it to us? Was it -a gift of the people or of an oligarchy or of a monarch? I therefore -am of opinion that we, having been set free by one man, should preserve -that form of rule, and in other respects also that we should not annul -the customs of our fathers which are ordered well; for that is not the -better way." - -83. These three opinions then had been proposed, and the other four -men of the seven gave their assent to the last. So when Otanes, who was -desirous to give equality to the Persians, found his opinion defeated, -he spoke to those assembled thus: "Partisans, it is clear that some -one of us must become king, selected either by casting lots, or by -entrusting the decision to the multitude of the Persians and taking him -whom it shall choose, or by some other means. I therefore shall not be a -competitor with you, for I do not desire either to rule or to be ruled; -and on this condition I withdraw from my claim to rule, namely that I -shall not be ruled by any of you, either I myself or my descendants in -future time." When he had said this, the six made agreement with him on -those terms, and he was no longer a competitor with them, but withdrew -from the assembly; and at the present time this house remains free alone -of all the Persian houses, and submits to rule only so far as it wills -to do so itself, not transgressing the laws of the Persians. - -84. The rest however of the seven continued to deliberate how they -should establish a king in the most just manner; and it was resolved by -them that to Otanes and his descendants in succession, if the kingdom -should come to any other of the seven, there should be given as special -gifts a Median dress every year and all those presents which are -esteemed among the Persians to be the most valuable: and the reason why -they determined that these things should be given to him, was because -he first suggested to them the matter and combined them together. These -were special gifts for Otanes; and this they also determined for all in -common, namely that any one of the seven who wished might pass in to the -royal palaces without any to bear in a message, unless the king happened -to be sleeping with his wife; and that it should not be lawful for the -king to marry from any other family, but only from those of the men who -had made insurrection with him: and about the kingdom they determined -this, namely that the man whose horse should first neigh at sunrise -in the suburb of the city when they were mounted upon their horses, he -should have the kingdom. - -85. Now Dareios had a clever horse-keeper, whose name was Oibares. To -this man, when they had left their assembly, Dareios spoke these words: -"Oibares, we have resolved to do about the kingdom thus, namely that the -man whose horse first neighs at sunrise, when we are mounted upon our -horses he shall be king. Now therefore, if thou hast any cleverness, -contrive that we may obtain this prize, and not any other man." Oibares -replied thus: "If, my master, it depends in truth upon this whether thou -be king or no, have confidence so far as concerns this and keep a good -heart, for none other shall be king before thee; such charms have I at -my command." Then Dareios said: "If then thou hast any such trick, it -is time to devise it and not to put things off, for our trial is -to-morrow." Oibares therefore hearing this did as follows:—when night -was coming on he took one of the mares, namely that one which the horse -of Dareios preferred, and this he led into the suburb of the city and -tied her up: then he brought to her the horse of Dareios, and having for -some time led him round her, making him go so close by so as to touch -the mare, at last he let the horse mount. - -86. Now at dawn of day the six came to the place as they had agreed, -riding upon their horses; and as they rode through by the suburb of the -city, when they came near the place where the mare had been tied up on -the former night, the horse of Dareios ran up to the place and neighed; -and just when the horse had done this, there came lightning and -thunder from a clear sky: and the happening of these things to Dareios -consummated his claim, for they seemed to have come to pass by some -design, and the others leapt down from their horses and did obeisance to -Dareios. - -87. Some say that the contrivance of Oibares was this, but others say -as follows (for the story is told by the Persians in both ways), namely -that he touched with his hands the parts of this mare and kept his hand -hidden in his trousers; and when at sunrise they were about to let -the horses go, this Oibares pulled out his hand and applied it to the -nostrils of the horse of Dareios; and the horse, perceiving the smell, -snorted and neighed. - -88. So Dareios the son of Hystaspes had been declared king; and in Asia -all except the Arabians were his subjects, having been subdued by -Cyrus and again afterwards by Cambyses. The Arabians however were never -obedient to the Persians under conditions of subjection, but had become -guest-friends when they let Cambyses pass by to Egypt: for against the -will of the Arabians the Persians would not be able to invade Egypt. -Moreover Dareios made the most noble marriages possible in the -estimation of the Persians; for he married two daughters of Cyrus, -Atossa and Artystone, of whom the one, Arossa, had before been the -wife of Cambyses her brother and then afterwards of the Magian, while -Artystone was a virgin; and besides them he married the daughter of -Smerdis the son of Cyrus, whose name was Parmys; and he also took to -wife the daughter of Otanes, he who had discovered the Magian; and all -things became filled with his power. And first he caused to be a carving -in stone, and set it up; and in it there was the figure of a man on -horseback, and he wrote upon it writing to this effect: "Dareios son of -Hystaspes by the excellence of his horse," mentioning the name of it, -"and of his horse-keeper Oibares obtained the kingdom of the Persians." - -89. Having so done in Persia, he established twenty provinces, which the -Persians themselves call satrapies; and having established the provinces -and set over them rulers, he appointed tribute to come to him from them -according to races, joining also to the chief races those who dwelt on -their borders, or passing beyond the immediate neighbours and assigning -to various races those which lay more distant. He divided the provinces -and the yearly payment of tribute as follows: and those of them -who brought in silver were commanded to pay by the standard of the -Babylonian talent, but those who brought in gold by the Euboïc talent; -now the Babylonian talent is equal to eight-and-seventy Euboïc pounds. -74 For in the reign of Cyrus, and again of Cambyses, nothing was fixed -about tribute, but they used to bring gifts: and on account of this -appointing of tribute and other things like this, the Persians say that -Dareios was a shopkeeper, Cambyses a master, and Cyrus a father; the -one because he dealt with all his affairs like a shopkeeper, the second -because he was harsh and had little regard for any one, and the other -because he was gentle and contrived for them all things good. - -90. From the Ionians and the Magnesians who dwell in Asia and the -Aiolians, Carians, Lykians, Milyans and Pamphylians (for one single -sum was appointed by him as tribute for all these) there came in four -hundred talents of silver. This was appointed by him to be the first -division. 75 From the Mysians and Lydians and Lasonians and Cabalians -and Hytennians 76 there came in five hundred talents: this is the second -division. From the Hellespontians who dwell on the right as one sails -in and the Phrygians and the Thracians who dwell in Asia and the -Paphlagonians and Mariandynoi and Syrians 77 the tribute was three -hundred and sixty talents: this is the third division. From the -Kilikians, besides three hundred and sixty white horses, one for every -day in the year, there came also five hundred talents of silver; of -these one hundred and forty talents were spent upon the horsemen which -served as a guard to the Kilikian land, and the remaining three hundred -and sixty came in year by year to Dareios: this is the fourth division. - -91. From that division which begins with the city of Posideion, founded -by Amphilochos the son of Amphiaraos on the borders of the Kilikians and -the Syrians, and extends as far as Egypt, not including the territory -of the Arabians (for this was free from payment), the amount was -three hundred and fifty talents; and in this division are the whole of -Phenicia and Syria which is called Palestine and Cyprus: this is the -fifth division. From Egypt and the Libyans bordering upon Egypt, and -from Kyrene and Barca, for these were so ordered as to belong to -the Egyptian division, there came in seven hundred talents, without -reckoning the money produced by the lake of Moiris, that is to say from -the fish; 7701 without reckoning this, I say, or the corn which was -contributed in addition by measure, there came in seven hundred talents; -for as regards the corn, they contribute by measure one hundred and -twenty thousand 78 bushels for the use of those Persians who are -established in the "White Fortress" at Memphis, and for their foreign -mercenaries: this is the sixth division. The Sattagydai and Gandarians -and Dadicans and Aparytai, being joined together, brought in one hundred -and seventy talents: this is the seventh division. From Susa and the -rest of the land of the Kissians there came in three hundred: this is -the eighth division. - -92. From Babylon and from the rest of Assyria there came in to him a -thousand talents of silver and five hundred boys for eunuchs: this is -the ninth division. From Agbatana and from the rest of Media and the -Paricanians and Orthocorybantians, four hundred and fifty talents: this -is the tenth division. The Caspians and Pausicans 79 and Pantimathoi and -Dareitai, contributing together, brought in two hundred talents: this -is the eleventh division. From the Bactrians as far as the Aigloi -the tribute was three hundred and sixty talents: this is the twelfth -division. - -93. From Pactyïke and the Armenians and the people bordering upon them -as far as the Euxine, four hundred talents: this is the thirteenth -division. From the Sagartians and Sarangians and Thamanaians and Utians -and Mycans and those who dwell in the islands of the Erythraian Sea, -where the king settles those who are called the "Removed," 80 from all -these together a tribute was produced of six hundred talents: this is -the fourteenth division. The Sacans and the Caspians 81 brought in two -hundred and fifty talents: this is the fifteenth division. The Parthians -and Chorasmians and Sogdians and Areians three hundred talents: this is -the sixteenth division. - -94. The Paricanians and Ethiopians in Asia brought in four hundred -talents: this is the seventeenth division. To the Matienians and -Saspeirians and Alarodians was appointed a tribute of two hundred -talents: this is the eighteenth division. To the Moschoi and Tibarenians -and Macronians and Mossynoicoi and Mares three hundred talents were -ordered: this is the nineteenth division. Of the Indians the number is -far greater than that of any other race of men of whom we know; and -they brought in a tribute larger than all the rest, that is to say three -hundred and sixty talents of gold-dust: this is the twentieth division. - -95. Now if we compare Babylonian with Euboïc talents, the silver is -found to amount to nine thousand eight hundred and eighty 82 talents; -and if we reckon the gold at thirteen times the value of silver, weight -for weight, the gold-dust is found to amount to four thousand six -hundred and eighty Euboïc talents. These being all added together, -the total which was collected as yearly tribute for Dareios amounts to -fourteen thousand five hundred and sixty Euboïc talents: the sums which -are less than these 83 I pass over and do not mention. - -96. This was the tribute which came in to Dareios from Asia and from -a small part of Libya: but as time went on, other tribute came in also -from the islands and from those who dwell in Europe as far as Thessaly. -This tribute the king stores up in his treasury in the following -manner:—he melts it down and pours it into jars of earthenware, and when -he has filled the jars he takes off the earthenware jar from the -metal; and when he wants money he cuts off so much as he needs on each -occasion. - -97. These were the provinces and the assessments of tribute: and -the Persian land alone has not been mentioned by me as paying a -contribution, for the Persians have their land to dwell in free from -payment. The following moreover had no tribute fixed for them to pay, -but brought gifts, namely the Ethiopians who border upon Egypt, whom -Cambyses subdued as he marched against the Long-lived Ethiopians, those -84 who dwell about Nysa, which is called "sacred," and who celebrate the -festivals in honour of Dionysos: these Ethiopians and those who dwell -near them have the same kind of seed as the Callantian Indians, and they -have underground dwellings. 85 These both together brought every other -year, and continue to bring even to my own time, two quart measures 86 -of unmelted gold and two hundred blocks of ebony and five Ethiopian boys -and twenty large elephant tusks. The Colchians also had set themselves -among those who brought gifts, and with them those who border upon them -extending as far as the range of the Caucasus (for the Persian rule -extends as far as these mountains, but those who dwell in the -parts beyond Caucasus toward the North Wind regard the Persians no -longer),—these, I say, continued to bring the gifts which they had fixed -for themselves every four years 87 even down to my own time, that is to -say, a hundred boys and a hundred maidens. Finally, the Arabians brought -a thousand talents of frankincense every year. Such were the gifts which -these brought to the king apart from the tribute. - -98. Now this great quantity of gold, out of which the Indians bring in -to the king the gold-dust which has been mentioned, is obtained by them -in a manner which I shall tell:—That part of the Indian land which is -towards the rising sun is sand; for of all the peoples in Asia of which -we know or about which any certain report is given, the Indians dwell -furthest away towards the East and the sunrising; seeing that the -country to the East of the Indians is desert on account of the sand. Now -there are many tribes of Indians, and they do not agree with one another -in language; and some of them are pastoral and others not so, and some -dwell in the swamps of the river 88 and feed upon raw fish, which they -catch by fishing from boats made of cane; and each boat is made of one -joint of cane. These Indians of which I speak wear clothing made of -rushes: they gather and cut the rushes from the river and then weave -them together into a kind of mat and put it on like a corslet. - -99. Others of the Indians, dwelling to the East of these, are pastoral -and eat raw flesh: these are called Padaians, and they practise the -following customs:—whenever any of their tribe falls ill, whether it be -a woman or a man, if a man then the men who are his nearest associates -put him to death, saying that he is wasting away with the disease and -his flesh is being spoilt for them: 89 and meanwhile he denies stoutly -and says that he is not ill, but they do not agree with him; and after -they have killed him they feast upon his flesh: but if it be a woman -who falls ill, the women who are her greatest intimates do to her in the -same manner as the men do in the other case. For 90 in fact even if a -man has come to old age they slay him and feast upon him; but very few -of them come to be reckoned as old, for they kill every one who falls -into sickness, before he reaches old age. - -100. Other Indians have on the contrary a manner of life as -follows:—they neither kill any living thing nor do they sow any crops -nor is it their custom to possess houses; but they feed on herbs, and -they have a grain of the size of millet, in a sheath, which grows of -itself from the ground; this they gather and boil with the sheath, and -make it their food: and whenever any of them falls into sickness, he -goes to the desert country and lies there, and none of them pay any -attention either to one who is dead or to one who is sick. - -101. The sexual intercourse of all these Indians of whom I have spoken -is open like that of cattle, and they have all one colour of skin, -resembling that of the Ethiopians: moreover the seed which they emit is -not white like that of other races, but black like their skin; and the -Ethiopians also are similar in this respect. These tribes of Indians -dwell further off than the Persian power extends, and towards the South -Wind, and they never became subjects of Dareios. - -102. Others however of the Indians are on the borders of the city of -Caspatyros and the country of Pactyïke, dwelling towards the North 91 of -the other Indians; and they have a manner of living nearly the same as -that of the Bactrians: these are the most warlike of the Indians, and -these are they who make expeditions for the gold. For in the parts where -they live it is desert on account of the sand; and in this desert and -sandy tract are produced ants, which are in size smaller than dogs but -larger than foxes, for 92 there are some of them kept at the residence -of the king of Persia, which are caught here. These ants then make their -dwelling under ground and carry up the sand just in the same manner as -the ants found in the land of the Hellenes, which they themselves -93 also very much resemble in form; and the sand which is brought up -contains gold. To obtain this sand the Indians make expeditions into the -desert, each one having yoked together three camels, placing a female in -the middle and a male like a trace-horse to draw by each side. On this -female he mounts himself, having arranged carefully that she shall be -taken to be yoked from young ones, the more lately born the better. For -their female camels are not inferior to horses in speed, and moreover -they are much more capable of bearing weights. - -103. As to the form of the camel, I do not here describe it, since the -Hellenes for whom I write are already acquainted with it, but I shall -tell that which is not commonly known about it, which is this:—the camel -has in the hind legs four thighs and four knees, 94 and its organs of -generation are between the hind legs, turned towards the tail. - -104. The Indians, I say, ride out to get the gold in the manner and with -the kind of yoking which I have described, making calculations so that -they may be engaged in carrying it off at the time when the greatest -heat prevails; for the heat causes the ants to disappear underground. -Now among these nations the sun is hottest in the morning hours, not -at midday as with others, but from sunrise to the time of closing the -market: and during this time it produces much greater heat than at -midday in Hellas, so that it is said that then they drench themselves -with water. Midday however has about equal degree of heat with the -Indians as with other men, while after midday their sun becomes like the -morning sun with other men, and after this, as it goes further away, it -produces still greater coolness, until at last at sunset it makes the -air very cool indeed. - -105. When the Indians have come to the place with bags, they fill them -with the sand and ride away back as quickly as they can, for forthwith -the ants, perceiving, as the Persians allege, by the smell, begin to -pursue them: and this animal, they say, is superior to every other -creature in swiftness, so that unless the Indians got a start in their -course, while the ants were gathering together, not one of them would -escape. So then the male camels, for they are inferior in speed of -running to the females, if they drag behind are even let loose 95 from -the side of the female, one after the other; 96 the females however, -remembering the young which they left behind, do not show any slackness -in their course. 97 Thus it is that the Indians get most part of the -gold, as the Persians say; there is however other gold also in their -land obtained by digging, but in smaller quantities. - -106. It seems indeed that the extremities of the inhabited world had -allotted to them by nature the fairest things, just as it was the lot -of Hellas to have its seasons far more fairly tempered than other lands: -for first, India is the most distant of inhabited lands towards the -East, as I have said a little above, and in this land not only the -animals, birds as well as four-footed beasts, are much larger than in -other places (except the horses, which are surpassed by those of Media -called Nessaian), but also there is gold in abundance there, some got -by digging, some brought down by rivers, and some carried off as I -explained just now: and there also the trees which grow wild produce -wool which surpasses in beauty and excellence that from sheep, and the -Indians wear clothing obtained from these trees. - -107. Then again Arabia is the furthest of inhabited lands in the -direction of the midday, and in it alone of all lands grow frankincense -and myrrh and cassia and cinnamon and gum-mastich. All these except -myrrh are got with difficulty by the Arabians. Frankincense they collect -by burning the storax, which is brought thence to the Hellenes by the -Phenicians, by burning this, I say, so as to produce smoke they take -it; for these trees which produce frankincense are guarded by winged -serpents, small in size and of various colours, which watch in great -numbers about each tree, of the same kind as those which attempt to -invade Egypt: 9701 and they cannot be driven away from the trees by any -other thing but only the smoke of storax. - -108. The Arabians say also that all the world would have been by this -time filled with these serpents, if that did not happen with regard to -them which I knew happened with regard to vipers: and it seems that the -Divine Providence, as indeed was to be expected, seeing that it is wise, -has made all those animals prolific which are of cowardly spirit and -good for food, in order that they may not be all eaten up and their race -fail, whereas it has made those which are bold and noxious to have small -progeny. For example, because the hare is hunted by every beast and bird -as well as by man, therefore it is so very prolific as it is: and this -is the only one of all beasts which becomes pregnant again before the -former young are born, and has in its womb some of its young covered -with fur and others bare; and while one is just being shaped in the -matrix, another is being conceived. Thus it is in this case; whereas -the lioness, which is the strongest and most courageous of creatures, -produces one cub once only in her life; for when she produces young -she casts out her womb together with her young; and the cause of it is -this:—when the cub being within the mother 98 begins to move about, then -having claws by far sharper than those of any other beast he tears the -womb, and as he grows larger he proceeds much further in his scratching: -at last the time of birth approaches and there is now nothing at all -left of it in a sound condition. - -109. Just so also, if vipers and the winged serpents of the Arabians -were produced in the ordinary course of their nature, man would not be -able to live upon the earth; but as it is, when they couple with one -another and the male is in the act of generation, as he lets go from -him the seed, the female seizes hold of his neck, and fastening on to -it does not relax her hold till she has eaten it through. The male then -dies in the manner which I have said, but the female pays the penalty of -retribution for the male in this manner:—the young while they are still -in the womb take vengeance for their father by eating through their -mother, 99 and having eaten through her belly they thus make their way -out for themselves. Other serpents however, which are not hurtful to -man, produce eggs and hatch from them a very large number of offspring. -Now vipers are distributed over all the earth; but the others, which are -winged, are found in great numbers together in Arabia and in no other -land: therefore it is that they appear to be numerous. - -110. This frankincense then is obtained thus by the Arabians; and cassia -is obtained as follows:—they bind up in cows'-hide and other kinds of -skins all their body and their face except only the eyes, and then go to -get the cassia. This grows in a pool not very deep, and round the pool -and in it lodge, it seems, winged beasts nearly resembling bats, and -they squeak horribly and are courageous in fight. These they must keep -off from their eyes, and so cut the cassia. - -111. Cinnamon they collect in a yet more marvellous manner than this: -for where it grows and what land produces it they are not able to tell, -except only that some say (and it is a probable account) that it grows -in those regions where Dionysos was brought up; and they say that large -birds carry those dried sticks which we have learnt from the Phenicians -to call cinnamon, carry them, I say, to nests which are made of clay and -stuck on to precipitous sides of mountains, which man can find no means -of scaling. With regard to this then the Arabians practise the following -contrivance:—they divide up the limbs of the oxen and asses that die and -of their other beasts of burden, into pieces as large as convenient, and -convey them to these places, and when they have laid them down not far -from the nests, they withdraw to a distance from them: and the birds fly -down and carry the limbs 100 of the beasts of burden off to their nests; -and these are not able to bear them, but break down and fall to the -earth; and the men come up to them and collect the cinnamon. Thus -cinnamon is collected and comes from this nation to the other countries -of the world. - -112. Gum-mastich however, which the Arabians call ladanon, comes in a -still more extraordinary manner; for though it is the most sweet-scented -of all things, it comes in the most evil-scented thing, since it is -found in the beards of he-goats, produced there like resin from wood: -this is of use for the making of many perfumes, and the Arabians use it -more than anything else as incense. - -113. Let what we have said suffice with regard to spices; and from the -land of Arabia there blows a scent of them most marvellously sweet. They -have also two kinds of sheep which are worthy of admiration and are not -found in any other land: the one kind has the tail long, not less than -three cubits in length; and if one should allow these to drag these -after them, they would have sores 101 from their tails being worn away -against the ground; but as it is, every one of the shepherds knows -enough of carpentering to make little cars, which they tie under the -tails, fastening the tail of each animal to a separate little car. -The other kind of sheep has the tail broad, even as much as a cubit in -breadth. - -114. As one passes beyond the place of the midday, the Ethiopian land is -that which extends furthest of all inhabited lands towards the sunset. -This produces both gold in abundance and huge elephants and trees of all -kinds growing wild and ebony, and men who are of all men the tallest, -the most beautiful and the most long-lived. - -115. These are the extremities in Asia and in Libya; but as to the -extremities of Europe towards the West, I am not able to speak with -certainty: for neither do I accept the tale that there is a river called -in Barbarian tongue Eridanos, flowing into the sea which lies towards -the North Wind, whence it is said that amber comes; nor do I know of the -real existence of "Tin Islands" 102 from which tin 103 comes to us: for -first the name Eridanos itself declares that it is Hellenic and that it -does not belong to a Barbarian speech, but was invented by some -poet; and secondly I am not able to hear from any one who has been an -eye-witness, though I took pains to discover this, that there is a -sea on the other side of Europe. However that may be, tin and amber -certainly come to us from the extremity of Europe. - -116. Then again towards the North of Europe, there is evidently a -quantity of gold by far larger than in any other land: as to how it is -got, here again I am not able to say for certain, but it is said to be -carried off from the griffins by Arimaspians, a one-eyed race of men. -104 But I do not believe this tale either, that nature produces one-eyed -men which in all other respects are like other men. However, it would -seem that the extremities which bound the rest of the world on every -side and enclose it in the midst, possess the things which by us are -thought to be the most beautiful and the most rare. - -117. Now there is a plain in Asia bounded by mountains on all sides, and -through the mountains there are five clefts. This plain belonged once -to the Chorasmians, and it lies on the borders of the Chorasmians -themselves, the Hyrcanians, Parthians, Sarangians, and Thamanaians; but -from the time that the Persians began to bear rule it belongs to the -king. From this enclosing mountain of which I speak there flows a great -river, and its name is Akes. This formerly watered the lands of these -nations which have been mentioned, being divided into five streams and -conducted through a separate cleft in the mountains to each separate -nation; but from the time that they have come to be under the Persians -they have suffered as follows:—the king built up the clefts in the -mountains and set gates at each cleft; and so, since the water has been -shut off from its outlet, the plain within the mountains is made into a -sea, because the river runs into it and has no way out in any direction. -Those therefore who in former times had been wont to make use of the -water, not being able now to make use of it are in great trouble: for -during the winter they have rain from heaven, as also other men have, -but in the summer they desire to use the water when they sow millet and -sesame seed. So then, the water not being granted to them, they come to -the Persians both themselves and their wives, and standing at the gates -of the king's court they cry and howl; and the king orders that for -those who need it most, the gates which lead to their land shall be -opened; and when their land has become satiated with drinking in the -water, these gates are closed, and he orders the gates to be opened for -others, that is to say those most needing it of the rest who remain: -and, as I have heard, he exacts large sums of money for opening them, -besides the regular tribute. - -118. Thus it is with these matters: but of the seven men who had risen -against the Magian, it happened to one, namely Intaphrenes, to be put to -death immediately after their insurrection for an outrage which I shall -relate. He desired to enter into the king's palace and confer with the -king; for the law was in fact so, that those who had risen up against -the Magian were permitted to go in to the king's presence without any -one to announce them, unless the king happened to be lying with his -wife. Accordingly Intaphrenes did not think it fit that any one should -announce his coming; but as he was one of the seven, he desired to -enter. The gatekeeper however and the bearer of messages endeavoured -to prevent him, saying that the king was lying with his wife: but -Intaphrenes believing that they were not speaking the truth, drew his -sword 105 and cut off their ears and their noses, and stringing these -upon his horse's bridle he tied them round their necks and so let them -go. - -119. Upon this they showed themselves to the king and told the cause for -which they had suffered this; and Dareios, fearing that the six might -have done this by common design, sent for each one separately and made -trial of his inclinations, as to whether he approved of that which had -been done: and when he was fully assured that Intaphrenes had not done -this in combination with them, he took both Intaphrenes himself and his -sons and all his kinsmen, being much disposed to believe that he was -plotting insurrection against him with the help of his relations; and -having seized them he put them in bonds as for execution. Then the wife -of Intaphrenes, coming constantly to the doors of the king's court, -wept and bewailed herself; and by doing this continually after the same -manner she moved Dareios to pity her. Accordingly he sent a messenger -and said to her: "Woman, king Dareios grants to thee to save from death -one of thy kinsmen who are lying in bonds, whomsoever thou desirest of -them all." She then, having considered with herself, answered thus: "If -in truth the king grants me the life of one, I choose of them all my -brother." Dareios being informed of this, and marvelling at her speech, -sent and addressed her thus: "Woman, the king asks thee what was in thy -mind, that thou didst leave thy husband and thy children to die, and -didst choose thy brother to survive, seeing that he is surely less -near to thee in blood than thy children, and less dear to thee than -thy husband." She made answer: "O king, I might, if heaven willed, have -another husband and other children, if I should lose these; but another -brother I could by no means have, seeing that my father and my mother -are no longer alive. This was in my mind when I said those words." To -Dareios then it seemed that the woman had spoken well, and he let go -not only him for whose life she asked, but also the eldest of her -sons because he was pleased with her: but all the others he slew. One -therefore of the seven had perished immediately in the manner which has -been related. - -120. Now about the time of the sickness of Cambyses it had come to pass -as follows:—There was one Oroites, a Persian, who had been appointed by -Cyrus to be governor of the province of Sardis. 106 This man had set his -desire upon an unholy thing; for though from Polycrates the Samian he -had never suffered anything nor heard any offensive word nor even seen -him before that time, he desired to take him and put him to death for -a reason of this kind, as most who report the matter say:—while Oroites -and another Persian whose name was Mitrobates, ruler of the province of -Daskyleion, 107 were sitting at the door of the king's court, they came -from words to strife with one another; and as they debated their several -claims to excellence, Mitrobates taunting Oroites said: "Dost thou 108 -count thyself a man, who didst never yet win for the king the island of -Samos, which lies close to thy province, when it is so exceedingly easy -of conquest that one of the natives of it rose up against the government -with fifteen men-at-arms and got possession of the island, and is now -despot of it?" Some say that because he heard this and was stung by the -reproach, he formed the desire, not so much to take vengeance on him who -said this, as to bring Polycrates to destruction at all costs, since by -reason of him he was ill spoken of: - -121, the lesser number however of those who tell the tale say that -Oroites sent a herald to Samos to ask for something or other, but what -it was is not mentioned; and Polycrates happened to be lying down in the -men's chamber 109 of his palace, and Anacreon also of Teos was present -with him: and somehow, whether it was by intention and because he made -no account of the business of Oroites, or whether some chance occurred -to bring it about, it happened that the envoy of Oroites came into his -presence and spoke with him, and Polycrates, who chanced to be turned -away 110 towards the wall, neither turned round at all nor made any -answer. - -122. The cause then of the death of Polycrates is reported in these two -different ways, and we may believe whichever of them we please. Oroites -however, having his residence at that Magnesia which is situated upon -the river Maiander, sent Myrsos the son of Gyges, a Lydian, to Samos -bearing a message, since he had perceived the designs of Polycrates. For -Polycrates was the first of the Hellenes of whom we have any knowledge, -who set his mind upon having command of the sea, excepting Minos the -Cnossian and any other who may have had command of the sea before his -time. Of that which we call mortal race Polycrates was the first; and -he had great expectation of becoming ruler of Ionia and of the islands. -Oroites accordingly, having perceived that he had this design, sent a -message to him and said thus: "Oroites to Polycrates saith as follows: -I hear that thou art making plans to get great power, and that thou hast -not wealth according to thy high thoughts. Now therefore if thou shalt -do as I shall say, thou wilt do well for thyself on the one hand, and -also save me from destruction: for king Cambyses is planning death for -me, and this is reported to me so that I cannot doubt it. Do thou then -carry away out of danger both myself and with me my wealth; and of -this keep a part for thyself and a part let me keep, and then so far -as wealth may bring it about, thou shalt be ruler of all Hellas. And if -thou dost not believe that which I say about the money, send some one, -whosoever happens to be most trusted by thee, and to him I will show -it." - -123. Polycrates having heard this rejoiced, and was disposed to agree; -and as he had a great desire, it seems, for wealth, he first sent -Maiandrios the son of Maiandrios, a native of Samos who was his -secretary, to see it: this man was the same who not long after these -events dedicated all the ornaments of the men's chamber in the palace of -Polycrates, ornaments well worth seeing, as an offering to the temple of -Hera. Oroites accordingly, having heard that the person sent to examine -might be expected soon to come, did as follows, that is to say, he -filled eight chests with stones except a small depth at the very top of -each, and laid gold above upon the stones; then he tied up the chests -and kept them in readiness. So Maiandrios came and looked at them and -brought back word to Polycrates: - -124, and he upon that prepared to set out thither, although the diviners -and also his friends strongly dissuaded him from it, and in spite -moreover of a vision which his daughter had seen in sleep of this -kind,—it seemed to her that her father was raised up on high and was -bathed by Zeus and anointed by the Sun. Having seen this vision, she -used every kind of endeavour to dissuade Polycrates from leaving -his land to go to Oroites, and besides that, as he was going to his -fifty-oared galley she accompanied his departure with prophetic words: -and he threatened her that if he should return safe, she should remain -unmarried for long; but she prayed that this might come to pass, for she -desired rather, she said, to be unmarried for long than to be an orphan, -having lost her father. - -125. Polycrates however neglected every counsel and set sail to go to -Oroites, taking with him, besides many others of his friends, Demokedes -also the son of Calliphon, a man of Croton, who was a physician and -practised his art better than any other man of his time. Then when he -arrived at Magnesia, Polycrates was miserably put to death in a manner -unworthy both of himself and of his high ambition: for excepting those -who become despots of the Syracusans, not one besides of the Hellenic -despots is worthy to be compared with Polycrates in magnificence. And -when he had killed him in a manner not fit to be told, Oroites impaled -his body: and of those who accompanied him, as many as were Samians he -released, bidding them be grateful to him that they were free men; but -all those of his company who were either allies or servants, he held in -the estimation of slaves and kept them. Polycrates then being hung up -accomplished wholly the vision of his daughter, for he was bathed by -Zeus whenever it rained, 11001 and anointed by the Sun, giving forth -moisture himself from his body. - -126. To this end came the great prosperity of Polycrates, as Amasis -the king of Egypt had foretold to him: 111 but not long afterwards -retribution overtook Oroites in his turn for the murder of Polycrates. -For after the death of Cambyses and the reign of the Magians Oroites -remained at Sardis and did no service to the Persians, when they had -been deprived of their empire by the Medes; moreover during this time -of disturbance he slew Mitrobates the governor in Daskyleion, who had -brought up against him the matter of Polycrates as a reproach; and he -slew also Cranaspes the son of Mitrobates, both men of repute among -the Persians: and besides other various deeds of insolence, once when a -bearer of messages had come to him from Dareios, not being pleased with -the message which he brought he slew him as he was returning, having set -men to lie in wait for him by the way; and having slain him he made away -with the bodies both of the man and of his horse. - -127. Dareios accordingly, when he had come to the throne, was desirous -of taking vengeance upon Oroites for all his wrongdoings and especially -for the murder of Mitrobates and his son. However he did not think -it good to act openly and to send an army against him, since his own -affairs were still in a disturbed state 112 and he had only lately come -to the throne, while he heard that the strength of Oroites was great, -seeing that he had a bodyguard of a thousand Persian spearmen and was -in possession of the divisions 113 of Phrygia and Lydia and Ionia. -Therefore Dareios contrived as follows:—having called together those of -the Persians who were of most repute, he said to them: "Persians, which -of you all will undertake to perform this matter for me with wisdom, -and not by force or with tumult? for where wisdom is wanted, there is no -need of force. Which of you, I say, will either bring Oroites alive to -me or slay him? for he never yet did any service to the Persians, and on -the other hand he has done to them great evil. First he destroyed two of -us, Mitrobates and his son; then he slays the men who go to summon him, -sent by me, displaying insolence not to be endured. Before therefore he -shall accomplish any other evil against the Persians, we must check his -course by death." - -128. Thus Dareios asked, and thirty men undertook the matter, each -one separately desiring to do it himself; and Dareios stopped their -contention and bade them cast lots: so when they cast lots, Bagaios -the son of Artontes obtained the lot from among them all. Bagaios -accordingly, having obtained the lot, did thus:—he wrote many papers -dealing with various matters and on them set the seal of Dareios, and -with them he went to Sardis. When he arrived there and came into the -presence of Oroites, he took the covers off the papers one after another -and gave them to the Royal Secretary to read; for all the governors of -provinces have Royal Secretaries. Now Bagaios thus gave the papers in -order to make trial of the spearmen of the guard, whether they would -accept the motion to revolt from Oroites; and seeing that they paid -great reverence to the papers and still more to the words which were -recited from them, he gave another paper in which were contained -these words: "Persians, king Dareios forbids you to serve as guards -to Oroites": and they hearing this lowered to him the points of their -spears. Then Bagaios, seeing that in this they were obedient to the -paper, took courage upon that and gave the last of the papers to the -secretary; and in it was written: "King Dareios commands the Persians -who are in Sardis to slay Oroites." So the spearmen of the guard, when -they heard this, drew their swords and slew him forthwith. Thus did -retribution for the murder of Polycrates the Samian overtake Oroites. - -129. When the wealth of Oroites had come or had been carried 114 up to -Susa, it happened not long after, that king Dareios while engaged in -hunting wild beasts twisted his foot in leaping off his horse, and -it was twisted, as it seems, rather violently, for the ball of his -ankle-joint was put out of the socket. Now he had been accustomed to -keep about him those of the Egyptians who were accounted the first in -the art of medicine, and he made use of their assistance then: but these -by wrenching and forcing the foot made the evil continually greater. For -seven days then and seven nights Dareios was sleepless owing to the -pain which he suffered; and at last on the eighth day, when he was in a -wretched state, some one who had heard talk before while yet at Sardis -of the skill of Demokedes of Croton, reported this to Dareios; and he -bade them bring him forthwith into his presence. So having found him -somewhere unnoticed among the slaves of Oroites, they brought him forth -into the midst dragging fetters after him and clothed in rags. - -130. When he had been placed in the midst of them, Dareios asked him -whether he understood the art; but he would not admit it, fearing lest, -if he declared himself to be what he was, he might lose for ever -the hope of returning to Hellas: and it was clear to Dareios that he -understood that art but was practising another, 115 and he commanded -those who had brought him thither to produce scourges and pricks. -Accordingly upon that he spoke out, saying that he did not understand -it precisely, but that he had kept company with a physician and had some -poor knowledge of the art. Then after this, when Dareios had committed -the case to him, by using Hellenic drugs and applying mild remedies -after the former violent means, he caused him to get sleep, and in a -short time made him perfectly well, though he had never hoped to be -sound of foot again. Upon this Dareios presented him with two pairs of -golden fetters; and he asked him whether it was by design that he had -given to him a double share of his suffering, because he had made him -well. Being pleased by this saying, Dareios sent him to visit his wives, -and the eunuchs in bringing him in said to the women that this was he -who had restored to the king his life. Then each one of them plunged a -cup into the gold-chest 116 and presented Demokedes with so abundant a -gift that his servant, whose name was Skiton, following and gathering -up the coins 117 which fell from the cups, collected for himself a very -large sum of gold. - -131. This Demokedes came from Croton, and became the associate of -Polycrates in the following manner:—at Croton he lived in strife with -his father, who was of a harsh temper, and when he could no longer -endure him, he departed and came to Egina. Being established there he -surpassed in the first year all the other physicians, although he was -without appliances and had none of the instruments which are used in the -art. In the next year the Eginetan State engaged him for a payment of -one talent, in the third year he was engaged by the Athenians for a -hundred pounds weight of silver, 118 and in the fourth by Polycrates for -two talents. Thus he arrived in Samos; and it was by reason of this -man more than anything else that the physicians of Croton got their -reputation: for this event happened at the time when the physicians of -Croton began to be spoken of as the first in Hellas, while the Kyrenians -were reputed to have the second place. About this same time also the -Argives had the reputation of being the first musicians in Hellas. 119 - -132. Then Demokedes having healed king Dareios had a very great house -in Susa, and had been made a table-companion of the king; and except the -one thing of returning to the land of the Hellenes, he had everything. -And first as regards the Egyptian physicians who tried to heal the king -before him, when they were about to be impaled because they had proved -inferior to a physician who was a Hellene, he asked their lives of the -king and rescued them from death: then secondly, he rescued an Eleian -prophet, who had accompanied Polycrates and had remained unnoticed among -the slaves. In short Demokedes was very great in the favour of the king. - -133. Not long time after this another thing came to pass which was -this:—Atossa the daughter of Cyrus and wife of Dareios had a tumour upon -her breast, which afterwards burst and then was spreading further: -and so long as it was not large, she concealed it and said nothing to -anybody, because she was ashamed; but afterwards when she was in evil -case, she sent for Demokedes and showed it to him: and he said that he -would make her well, and caused her to swear that she would surely do -for him in return that which he should ask of her; and he would ask, he -said, none of such things as are shameful. - -134. So when after this by his treatment he had made her well, then -Atossa instructed by Demokedes uttered to Dareios in his bedchamber some -such words as these: "O king, though thou hast such great power, thou -dost sit still, and dost not win in addition any nation or power for -the Persians: and yet it is reasonable that a man who is both young -and master of much wealth should be seen to perform some great deed, in -order that the Persians may know surely that he is a man by whom they -are ruled. It is expedient indeed in two ways that thou shouldest do so, -both in order that the Persians may know that their ruler is a man, and -in order that they may be worn down by war and not have leisure to plot -against thee. For now thou mightest display some great deed, while thou -art still young; seeing that as the body grows the spirit grows old -also with it, and is blunted for every kind of action." Thus she spoke -according to instructions received, and he answered thus: "Woman, thou -hast said all the things which I myself have in mind to do; for I have -made the plan to yoke together a bridge from this continent to the other -and to make expedition against the Scythians, and these designs will be -by way of being fulfilled within a little time." Then Atossa said: "Look -now,—forbear to go first against the Scythians, for these will be in -thy power whenever thou desirest: but do thou, I pray thee, make an -expedition against Hellas; for I am desirous to have Lacedemonian women -and Argive and Athenian and Corinthian, for attendants, because I hear -of them by report: and thou hast the man who of all men is most fitted -to show thee all things which relate to Hellas and to be thy guide, that -man, I mean, who healed thy foot." Dareios made answer: "Woman, since it -seems good to thee that we should first make trial of Hellas, I think -it better to send first to them men of the Persians together with him of -whom thou speakest, to make investigation, that when these have learnt -and seen, they may report each several thing to us; and then I shall go -to attack them with full knowledge of all." - -135. Thus he said, and he proceeded to do the deed as he spoke the word: -for as soon as day dawned, he summoned fifteen Persians, men of -repute, and bade them pass through the coasts of Hellas in company with -Demokedes, and take care not to let Demokedes escape from them, but -bring him back at all costs. Having thus commanded them, next he -summoned Demokedes himself and asked him to act as a guide for the whole -of Hellas and show it to the Persians, and then return back: and he bade -him take all his movable goods and carry them as gifts to his father and -his brothers, saying that he would give him in their place many times -as much; and besides this, he said, he would contribute to the gifts a -merchant ship filled with all manner of goods, which should sail with -him. Dareios, as it seems to me, promised him these things with no -crafty design; but Demokedes was afraid that Dareios was making trial -of him, and did not make haste to accept all that was offered, but said -that he would leave his own things where they were, so that he might -have them when he came back; he said however that he accepted the -merchant ship which Dareios promised him for the presents to his -brothers. Dareios then, having thus given command to him also, sent them -away to the sea. - -136. So these, when they had gone down to Phenicia and in Phenicia to -the city of Sidon, forthwith manned two triremes, and besides them they -also filled a large ship of burden with all manner of goods. Then when -they had made all things ready they set sail for Hellas, and touching -at various places they saw the coast regions of it and wrote down a -description, until at last, when they had seen the greater number of the -famous places, they came to Taras 120 in Italy. There from complaisance -121 to Demokedes Aristophilides the king of the Tarentines unfastened -and removed the steering-oars of the Median ships, and also confined the -Persians in prison, because, as he alleged, they came as spies. While -they were being thus dealt with, Demokedes went away and reached Croton; -and when he had now reached his own native place, Aristophilides set the -Persians free and gave back to them those parts of their ships which he -had taken away. - -137. The Persians then sailing thence and pursuing Demokedes reached -Croton, and finding him in the market-place they laid hands upon him; -and some of the men of Croton fearing the Persian power were willing to -let him go, but others took hold of him and struck with their staves at -the Persians, who pleaded for themselves in these words: "Men of Croton, -take care what ye are about: ye are rescuing a man who was a slave -of king Dareios and who ran away from him. How, think you, will king -Dareios be content to receive such an insult; and how shall this which -ye do be well for you, if ye take him away from us? Against what city, -think you, shall we make expedition sooner than against this, and what -city before this shall we endeavour to reduce to slavery?" Thus -saying they did not however persuade the men of Croton, but having -had Demokedes rescued from them and the ship of burden which they were -bringing with them taken away, they set sail to go back to Asia, and -did not endeavour to visit any more parts of Hellas or to find out about -them, being now deprived of their guide. This much however Demokedes -gave them as a charge when they were putting forth to sea, bidding them -say to Dareios that Demokedes was betrothed to the daughter of Milon: -for the wrestler Milon had a great name at the king's court; and I -suppose that Demokedes was urgent for this marriage, spending much -money to further it, in order that Dareios might see that he was held in -honour also in his own country. - -138. The Persians however, after they had put out from Croton, were cast -away with their ships in Iapygia; and as they were remaining there as -slaves, Gillos a Tarentine exile rescued them and brought them back to -king Dareios. In return for this Dareios offered to give him whatsoever -thing he should desire; and Gillos chose that he might have the power of -returning to Taras, narrating first the story of his misfortune: and in -order that he might not disturb all Hellas, as would be the case if on -his account a great armament should sail to invade Italy, he said it was -enough for him that the men of Cnidos should be those who brought him -back, without any others; because he supposed that by these, who were -friends with the Tarentines, his return from exile would most easily be -effected. Dareios accordingly having promised proceeded to perform; for -he sent a message to Cnidos and bade them being back Gillos to Taras: -and the men of Cnidos obeyed Dareios, but nevertheless they did not -persuade the Tarentines, and they were not strong enough to apply force. -Thus then it happened with regard to these things; and these were the -first Persians who came from Asia to Hellas, and for the reason which -has been mentioned these were sent as spies. - -139. After this king Dareios took Samos before all other cities, whether -of Hellenes or Barbarians, and for a cause which was as follows:—When -Cambyses the son of Cyrus was marching upon Egypt, many Hellenes arrived -in Egypt, some, as might be expected, joining in the campaign to make -profit, 122 and some also coming to see the land itself; and among these -was Syoloson the son of Aiakes and brother of Polycrates, an exile from -Samos. To this Syloson a fortunate chance occurred, which was this:—he -had taken and put upon him a flame-coloured mantle, and was about the -market-place in Memphis; and Dareios, who was then one of the spearmen -of Cambyses and not yet held in any great estimation, seeing him had -a desire for the mantle, and going up to him offered to buy it. Then -Syloson, seeing that Dareios very greatly desired the mantle, by some -divine inspiration said: "I will not sell this for any sum, but I will -give it thee for nothing, if, as it appears, it must be thine at all -costs." To this Dareios agreed and received from him the garment. - -140. Now Syloson supposed without any doubt that he had altogether lost -this by easy simplicity; but when in course of time Cambyses was dead, -and the seven Persians had risen up against the Magian, and of the seven -Dareios had obtained the kingdom, Syloson heard that the kingdom had -come about to that man to whom once in Egypt he had given the garment at -his request: accordingly he went up to Susa and sat down at the entrance -123 of the king's palace, and said that he was a benefactor of Dareios. -The keeper of the door hearing this reported it to the king; and -he marvelled at it and said to him: "Who then of the Hellenes is my -benefactor, to whom I am bound by gratitude? seeing that it is now but -a short time that I possess the kingdom, and as yet scarcely one 124 of -them has come up to our court; and I may almost say that I have no debt -owing to a Hellene. Nevertheless bring him in before me, that I may know -what he means when he says these things." Then the keeper of the door -brought Syloson before him, and when he had been set in the midst, the -interpreters asked him who he was and what he had done, that he called -himself the benefactor of the king. Syloson accordingly told all that -had happened about the mantle, and how he was the man who had given it; -to which Dareios made answer: "O most noble of men, thou art he who -when as yet I had no power gavest me a gift, small it may be, but -nevertheless the kindness is counted with me to be as great as if I -should now receive some great thing from some one. Therefore I will give -thee in return gold and silver in abundance, that thou mayest not -ever repent that thou didst render a service to Dareios the son of -Hystaspes." To this Syloson replied: "To me, O king, give neither gold -nor silver, but recover and give to me my fatherland Samos, which now -that my brother Polycrates has been slain by Oroites is possessed by our -slave. This give to me without bloodshed or selling into slavery." - -141. Dareios having heard this prepared to send an expedition with -Otanes as commander of it, who had been one of the seven, charging him -to accomplish for Syloson all that which he had requested. Otanes then -went down to the sea-coast and was preparing the expedition. - -142. Now Maiandrios the son of Maiandrios was holding the rule over -Samos, having received the government as a trust from Polycrates; and -he, though desiring to show himself the most righteous of men, did not -succeed in so doing: for when the death of Polycrates was reported to -him, he did as follows:—first he founded an altar to Zeus the Liberator -and marked out a sacred enclosure round it, namely that which exists -still in the suburb of the city: then after he had done this he gathered -together an assembly of all the citizens and spoke these words: "To me, -as ye know as well as I, has been entrusted the sceptre of Polycrates -and all his power; and now it is open to me to be your ruler; but that -for the doing of which I find fault with my neighbour, I will myself -refrain from doing, so far as I may: for as I did not approve of -Polycrates acting as master of men who were not inferior to himself, so -neither do I approve of any other who does such things. Now Polycrates -for his part fulfilled his own appointed destiny, and I now give the -power into the hands of the people, and proclaim to you equality. 125 -These privileges however I think it right to have assigned to me, namely -that from the wealth of Polycrates six talents should be taken out and -given to me as a special gift; and in addition to this I choose for -myself and for my descendants in succession the priesthood of Zeus the -Liberator, to whom I myself founded a temple, while I bestow liberty -upon you." He, as I say, made these offers to the Samians; but one of -them rose up and said: "Nay, but unworthy too art thou 126 to be -our ruler, seeing that thou art of mean birth and a pestilent fellow -besides. Rather take care that thou give an account of the money which -thou hadst to deal with." - -143. Thus said one who was a man of repute among the citizens, whose -name was Telesarchos; and Maiandrios perceiving that if he resigned the -power, some other would be set up as despot instead of himself, did not -keep the purpose at all 127 of resigning it; but having retired to the -fortress he sent for each man separately, pretending that he was going -to give an account of the money, and so seized them and put them in -bonds. These then had been put in bonds; but Maiandrios after this -was overtaken by sickness, and his brother, whose name was Lycaretos, -expecting that he would die, put all the prisoners to death, in order -that he might himself more easily get possession of the power over -Samos: and all this happened because, as it appears, they did not choose -to be free. - -144. So when the Persians arrived at Samos bringing Syloson home from -exile, no one raised a hand against them, and moreover the party of -Maiandrios and Maiandrios himself said that they were ready to retire -out of the island under a truce. Otanes therefore having agreed on these -terms and having made a treaty, the most honourable of the Persians had -seats placed for them in front of the fortress and were sitting there. - -145. Now the despot Maiandrios had a brother who was somewhat mad, and -his name was Charilaos. This man for some offence which he had been -committed had been confined in an underground dungeon, 128 and at this -time of which I speak, having heard what was being done and having put -his head through out of the dungeon, when he saw the Persians peacefully -sitting there he began to cry out and said that he desired to come to -speech with Maiandrios. So Maiandrios hearing his voice bade them loose -him and bring him into his presence; and as soon as he was brought he -began to abuse and revile him, trying to persuade him to attack the -Persians, and saying thus: "Thou basest of men, didst thou put me in -bonds and judge me worthy of the dungeon under ground, who am thine -own brother and did no wrong worthy of bonds, and when thou seest the -Persians casting thee forth from the land and making thee homeless, dost -thou not dare to take any revenge, though they are so exceedingly easy -to be overcome? Nay, but if in truth thou art afraid of them, give me -thy mercenaries and I will take vengeance on them for their coming here; -and thyself I am willing to let go out of the island." - -146. Thus spoke Charilaos, and Maiandrios accepted that which he said, -not, as I think, because he had reached such a height of folly as to -suppose that his own power would overcome that of the king, but rather -because he grudged Syloson that he should receive from him the State -without trouble, and with no injury inflicted upon it. Therefore he -desired to provoke the Persians to anger and make the Samian power as -feeble as possible before he gave it up to him, being well assured that -the Persians, when they had suffered evil, would be likely to be as -bitter against the Samians as well as against those who did the wrong, -129 and knowing also that he had a safe way of escape from the island -whenever he desired: for he had had a secret passage made under ground, -leading from the fortress to the sea. Maiandrios then himself sailed out -from Samos; but Charilaos armed all the mercenaries, and opening wide -the gates sent them out upon the Persians, who were not expecting any -such thing, but supposed that all had been arranged: and the mercenaries -falling upon them began to slay those of the Persians who had seats -carried for them 130 and were of most account. While these were thus -engaged, the rest of the Persian force came to the rescue, and the -mercenaries were hard pressed and forced to retire to the fortress. - -147. Then Otanes the Persian commander, seeing that the Persians had -suffered greatly, purposely forgot the commands which Dareios gave him -when he sent him forth, not to kill any one of the Samians nor to sell -any into slavery, but to restore the island to Syloson free from all -suffering of calamity,—these commands, I say, he purposely forgot, and -gave the word to his army to slay every one whom they should take, man -or boy, without distinction. So while some of the army were besieging -the fortress, others were slaying every one who came in their way, in -sanctuary or out of sanctuary equally. - -148. Meanwhile Maiandrios had escaped from Samos and was sailing to -Lacedemon; and having come thither and caused to be brought up to the -city the things which he had taken with him when he departed, he did -as follows:—first, he would set out his cups of silver and of gold, -and then while the servants were cleaning them, he would be engaged -in conversation with Cleomenes the son of Anaxandrides, then king of -Sparta, and would bring him on to his house; and when Cleomenes saw the -cups he marvelled and was astonished at them, and Maiandrios would bid -him take away with him as many of them as he pleased. Maiandrios said -this twice or three times, but Cleomenes herein showed himself the most -upright of men; for he not only did not think fit to take that which was -offered, but perceiving that Maiandrios would make presents to others -of the citizens, and so obtain assistance for himself, he went to the -Ephors and said that it was better for Sparta that the stranger of Samos -should depart from Peloponnesus, lest he might persuade either himself -or some other man of the Spartans to act basely. They accordingly -accepted his counsel, and expelled Maiandrios by proclamation. - -149. As to Samos, the Persians, after sweeping the population off it, -131 delivered it to Syloson stripped of men. Afterwards however the -commander Otanes even joined in settling people there, moved by a vision -of a dream and by a disease which seized him, so that he was diseased in -the genital organs. - -150. After a naval force had thus gone against Samos, the Babylonians -made revolt, being for this exceedingly well prepared; for during all -the time of the reign of the Magian and of the insurrection of the -seven, during all this time and the attendant confusion they were -preparing themselves for the siege of their city: and it chanced by some -means that they were not observed to be doing this. Then when they made -open revolt, they did as follows:—after setting apart their mothers -first, each man set apart also for himself one woman, whosoever he -wished of his own household, and all the remainder they gathered -together and killed by suffocation. Each man set apart the one who has -been mentioned to serve as a maker of bread, and they suffocated the -rest in order that they might not consume their provisions. - -151. Dareios being informed of this and having gathered together all his -power, made expedition against them, and when he had marched his army -up to Babylon he began to besiege them; but they cared nothing about the -siege, for the Babylonians used to go up to the battlements of the wall -and show contempt of Dareios and of his army by gestures and by words; -and one of them uttered this saying: "Why, O Persians, do ye remain -sitting here, and not depart? For then only shall ye capture us, when -mules shall bring forth young." This was said by one of the Babylonians, -not supposing that a mule would ever bring forth young. - -152. So when a year and seven months had now passed by, Dareios began -to be vexed and his whole army with him, not being able to conquer the -Babylonians. And yet Dareios had used against them every kind of device -and every possible means, but not even so could he conquer them, though -besides other devices he had attempted it by that also with which Cyrus -conquered them; but the Babylonians were terribly on their guard and he -was not able to conquer them. - -153. Then in the twentieth month there happened to Zopyros the son of -that Megabyzos who had been of the seven men who slew the Magian, to -this Zopyros, I say, son of Megabyzos there happened a prodigy,—one of -the mules which served as bearers of provisions for him produced young: -and when this was reported to him, and Zopyros had himself seen the -foal, because he did not believe the report, he charged those who -had seen it not to tell that which had happened to any one, and he -considered with himself what to do. And having regard to the words -spoken by the Babylonian, who had said at first that when mules should -produce young, then the wall would be taken, having regard (I say) to -this ominous saying, it seemed to Zopyros that Babylon could be taken: -for he thought that both the man had spoken and his mule had produced -young by divine dispensation. - -154. Since then it seemed to him that it was now fated that Babylon -should be captured, he went to Dareios and inquired of him whether he -thought it a matter of very great moment to conquer Babylon; and hearing -in answer that he thought it of great consequence, he considered again -how he might be the man to take it and how the work might be his own: -for among the Persians benefits are accounted worthy of a very high -degree of honour. 132 He considered accordingly that he was not able to -make conquest of it by any other means, but only if he should maltreat -himself and desert to their side. So, making light esteem of himself, he -maltreated his own body in a manner which could not be cured; for he cut -off his nose and his ears, and shaved his hair round in an unseemly way, -and scourged himself, and so went into the presence of Dareios. - -155. And Dareios was exceedingly troubled when he saw the man of most -repute with him thus maltreated; and leaping up from his seat he cried -aloud and asked him who was the person who had maltreated him, and for -what deed. He replied: "That man does not exist, excepting thee, who has -so great power as to bring me into this condition; and not any stranger, -O king, has done this, but I myself to myself, accounting it a very -grievous thing that the Assyrians should make a mock of the Persians." -He made answer: "Thou most reckless of men, thou didst set the fairest -name to the foulest deed when thou saidest that on account of those who -are besieged thou didst bring thyself into a condition which cannot be -cured. How, O thou senseless one, will the enemy surrender to us more -quickly, because thou hast maltreated thyself? Surely thou didst wander -out of thy senses in thus destroying thyself." And he said, "If I had -communicated to thee that which I was about to do, thou wouldst not have -permitted me to do it; but as it was, I did it on my own account. Now -therefore, unless something is wanting on thy part, we shall conquer -Babylon: for I shall go straightway as a deserter to the wall; and I -shall say to them that I suffered this treatment at thy hands: and I -think that when I have convinced them that this is so, I shall obtain -the command of a part of their forces. Do thou then on the tenth day -from that on which I shall enter within the wall take of those troops -about which thou wilt have no concern if they be destroyed,—of these, I -say, get a thousand by 133 the gate of the city which is called the gate -of Semiramis; and after this again on the seventh day after the tenth -set, I pray thee, two thousand by the gate which is called the gate of -the Ninevites; and after this seventh day let twenty days elapse, and -then lead other four thousand and place them by the gate called the -gate of the Chaldeans: and let neither the former men nor these have any -weapons to defend them except daggers, but this weapon let them have. -Then after the twentieth day at once bid the rest of the army make an -attack on the wall all round, and set the Persians, I pray thee, by -those gates which are called the gate of Belos and the gate of Kissia: -for, as I think, when I have displayed great deeds of prowess, the -Babylonians will entrust to me, besides their other things, also the -keys which draw the bolts of the gates. Then after that it shall be the -care of myself and the Persians to do that which ought to be done." - -156. Having thus enjoined he proceeded to go to the gate of the -city, turning to look behind him as he went, as if he were in truth a -deserter; and those who were set in that part of the wall, seeing him -from the towers ran down, and slightly opening one wing of the gate -asked who he was, and for what purpose he had come. And he addressed -them and said that he was Zopyros, and that he came as a deserter to -them. The gate-keepers accordingly when they heard this led him to the -public assembly of the Babylonians; and being introduced before it he -began to lament his fortunes, saying that he had in fact suffered at his -own hands, and that he had suffered this because he had counselled the -king to withdraw his army, since in truth there seemed to be no means of -taking the town: "And now," he went on to say, "I am come for very great -good to you, O Babylonians, but for very great evil to Dareios and -his army, and to the Persians, 134 for he shall surely not escape with -impunity for having thus maltreated me; and I know all the courses of -his counsels." - -157. Thus he spoke, and the Babylonians, when they saw the man of most -reputation among the Persians deprived of nose and ears and smeared over -with blood from scourging, supposing assuredly that he was speaking the -truth and had come to be their helper, were ready to put in his power -that for which he asked them, and he asked them that he might command -a certain force. Then when he had obtained this from them, he did that -which he had agreed with Dareios that he would do; for he led out on -the tenth day the army of the Babylonians, and having surrounded the -thousand men whom he had enjoined Dareios first to set there, he slew -them. The Babylonians accordingly, perceiving that the deeds which he -displayed were in accordance with his words, were very greatly rejoiced -and were ready to serve him in all things: and after the lapse of the -days which had been agreed upon, he again chose men of the Babylonians -and led them out and slew the two thousand men of the troops of Dareios. -Seeing this deed also, the Babylonians all had the name of Zopyros upon -their tongues, and were loud in his praise. He then again, after the -lapse of the days which had been agreed upon, led them out to the place -appointed, and surrounded the four thousand and slew them. When this -also had been done, Zopyros was everything among the Babylonians, and he -was appointed both commander of their army and guardian of their walls. - -158. But when Dareios made an attack according to the agreement on every -side of the wall, then Zopyros discovered all his craft: for while -the Babylonians, having gone up on the wall, were defending themselves -against the attacks of the army of Dareios, Zopyros opened the gates -called the gates of Kissia and of Belos, and let in the Persians within -the wall. And of the Babylonians those who saw that which was done fled -to the temple of Zeus Belos, but those who did not see remained each in -his own appointed place, until at last they also learnt that they had -been betrayed. - -159. Thus was Babylon conquered for the second time: and Dareios when he -had overcome the Babylonians, first took away the wall from round their -city and pulled down all the gates; for when Cyrus took Babylon before -him, he did neither of these things: and secondly Dareios impaled the -leading men to the number of about three thousand, but to the rest of -the Babylonians he gave back their city to dwell in: and to provide that -the Babylonians should have wives, in order that their race might be -propagated, Dareios did as follows (for their own wives, as has been -declared at the beginning, the Babylonians had suffocated, in provident -care for their store of food):—he ordered the nations who dwelt round to -bring women to Babylon, fixing a certain number for each nation, so that -the sum total of fifty thousand women was brought together, and from -these women the present Babylonians are descended. - -160. As for Zopyros, in the judgment of Dareios no one of the Persians -surpassed him in good service, either of those who came after or of -those who had gone before, excepting Cyrus alone; for to Cyrus no man of -the Persians ever yet ventured to compare himself: and Dareios is said -to have declared often that he would rather that Zopyros were free -from the injury than that he should have twenty Babylons added to his -possession in addition to that one which he had. Moreover he gave him -great honours; for not only did he give him every year those things -which by the Persians are accounted the most honourable, but also he -granted him Babylon to rule free from tribute, so long as he should -live; and he added many other gifts. The son of this Zopyros was -Megabyzos, who was made commander in Egypt against the Athenians and -their allies; and the son of this Megabyzos was Zopyros, who went over -to Athens as a deserter from the Persians. - -————— - - - -NOTES TO BOOK III - -1 [ See ii. 1.] - -2 [ {'Amasin}. This accusative must be taken with {eprexe}. Some Editors -adopt the conjecture {'Amasi}, to be taken with {memphomenos} as in ch. -4, "did this because he had a quarrel with Amasis."] - -3 [ See ii. 152, 154.] - -4 [ {Suron}: see ii. 104.] - -5 [ {keinon}: most MSS. and many editions have {keimenon}, "laid up."] - -6 [ {demarkhon}.] - -7 [ {exaireomenos}: explained by some "disembarked" or "unloaded."] - -8 [ Or "Orotal."] - -9 [ {dia de touton}.] - -10 [ {trion}: omitted by some good MSS.] - -11 [ See ii. 169.] - -12 [ {alla kai tote uathesan ai Thebai psakadi}.] - -13 [ The so-called {Leukon teikhon} on the south side of Memphis: cp. -ch. 91.] - -14 [ {omoios kai} omitting {a}.] - -15 [ {pentakosias mneas}.] - -16 [ {aneklaion}: perhaps {anteklaion}, which has most MS. authority, -may be right, "answer their lamentations."] - -17 [ See ch. 31.] - -18 [ {egeomenon}: some Editors adopt the conjecture {agomenon}, "was -being led."] - -19 [ {sphi}: so in the MSS.: some editions (following the Aldine) have -{oi}.] - -20 [ {to te}: a correction for {tode}: some Editors read {tode, to}, "by -this, namely by the case of," etc.] - -21 [ "gypsum."] - -22 [ {epi}, lit. "after."] - -23 [ {leukon tetragonon}: so the MSS. Some Editors, in order to bring -the statement of Herodotus into agreement with the fact, read {leukon ti -trigonon}, "a kind of white triangle": so Stein.] - -24 [ {epi}: this is altered unnecessarily by most recent Editors to -{upo}, on the authority of Eusebius and Pliny, who say that the mark was -under the tongue.] - -25 [ {ekeino}: some understand this to refer to Cambyses, "that there -was no one now who would come to the assistance of Cambyses, if he were -in trouble," an office which would properly have belonged to Smerdis, -cp. ch. 65: but the other reference seems more natural.] - -26 [ Epilepsy or something similar.] - -2601 [ Cp. note on i. 114.] - -27 [ {pros ton patera [telesai] Kuron}: the word {telesai} seems to be -corrupt. Stein suggests {eikasai}, "as compared with." Some Editors omit -the word.] - -28 [ {nomon panton basilea pheras einai}: but {nomos} in this fragment -of Pindar is rather the natural law by which the strong prevail over the -weak.] - -29 [ {iakhon}: Stein reads by conjecture {skhon}, "having obtained -possession."] - -30 [ {mede}: Abicht reads {meden} by conjecture.] - -31 [ {alla}, under the influence of the preceding negative.] - -32 [ {prosson} refers grammatically only to {autos}, and marks the -reference as being chiefly to himself throughout the sentence.] - -33 [ {prorrizos}, "by the roots."] - -34 [ {toi tesi pathesi}: the MSS. mostly have {toi autaisi} or -{toiautaisi}.] - -35 [ See i. 51.] - -36 [ {es Aigupton epetheke}, "delivered it (to a messenger to convey) to -Egypt."] - -37 [ The island of Carpathos, the modern Scarpanto.] - -38 [ {to thulako periergasthai}: which is susceptible of a variety of -meanings. In a similar story told of the Chians the Spartans are made to -say that it would have been enough to show the empty bag without saying -anything. (Sext. Empir. ii. 23.) Probably the meaning here is that if -they were going to say so much, they need not have shown the bag, for -the words were enough without the sight of the bag: or it may be only -that the words {o thulakos} were unnecessary in the sentence {o thulakos -alphiton deitai}.] - -39 [ See i. 70.] - -40 [ {genee}. To save the chronology some insert {trite} before {genee}, -but this will be useless unless the clause {kata de ton auton khronon -tou kreteros te arpage} be omitted, as it is also proposed to do. -Periander is thought to have died about 585 B.C.; but see v. 95.] - -41 [ The MSS. add {eontes eoutoisi}, and apparently something has been -lost. Stein and others follow Valckenär in adding {suggenees}, "are ever -at variance with one another in spite of their kinship."] - -42 [ {noo labon}: the MSS. have {now labon kai touto}.] - -43 [ {iren zemien}.] - -44 [ {tauta ta nun ekhon presseis}: the form of sentence is determined -by its antithesis to {ta agatha ta nun ego ekho}.] - -45 [ {basileus}, because already destined as his father's successor.] - -46 [ {sphea}: the MSS. have {sphe} here, and in the middle of the next -chapter.] - -4601 [ The Lacedemonians who were not Dorians had of course taken part -in the Trojan war.] - -47 [ {leuka genetai}.] - -48 [ {prutaneia}.] - -49 [ {lokhon}.] - -50 [ {prosiskhon}: some read {proseskhon}, "had put in."] - -51 [ {kai ton tes Diktunes neon}: omitted by some Editors.] - -52 [ {orguias}.] - -53 [ {stadioi}.] - -54 [ {kai}: the MSS. have {kata}.] - -55 [ {en te gar anthropeie phusi ouk enen ara}.] - -56 [ Or possibly, "the most necessary of those things which remain to be -done, is this."] - -57 [ {apistie polle upekekhuto}, cp. ii. 152.] - -58 [ Or perhaps Phaidymia.] - -59 [ {Gobrues} or {Gobrues}.] - -60 [ {'Intaphrenea}: this form, which is given by at least one MS. -throughout, seems preferable, as being closer to the Persian name -which it represents, "Vindafrana," cp. v. 25. Most of the MSS. have -{'Intaphernea}.] - -61 [ {phthas emeu}.] - -62 [ {ti}: some MSS. have {tis}, "in order that persons may trust -(themselves) to them more."] - -63 [ i.e. "let him be killed on the spot."] - -64 [ {ta panta muria}, "ten thousand of every possible thing," (or, "of -all the usual gifts"; cp. ch. 84 {ten pasan doreen}).] - -65 [ {dethen}.] - -66 [ {oideonton ton pregmaton}: "while things were swelling," cp. ch. -127: perhaps here, "before things came to a head."] - -6601 [ {andreona}, as in ch. 121.] - -67 [ {ana te edramon palin}, i.e. they ran back into the room out of -which they had come to see what was the matter; with this communicated a -bedchamber which had its light only by the open door of communication.] - -6701 [ {magophonia}.] - -68 [ Or, "after it had lasted more than five days," taking {thorubos} -as the subject of {egeneto}. The reason for mentioning the particular -number five seems to be contained in the passage quoted by Stein from -Sextus Empiricus, {enteuphen kai oi Person kharientes nomon ekhousi, -basileos par' autois teleutesantos pente tas ephexes emeras anomian -agein}.] - -69 [ See vi. 43.] - -70 [ {isonomie}, "equal distribution," i.e. of civil rights.] - -71 [ {ouden oikeion}: the MSS. have {ouden oud' oikeion}, which might be -translated "anything of its own either."] - -72 [ {to lego}: the MSS. have {ton lego}, "each of the things about -which I speak being best in its own kind." The reading {to logo}, which -certainly gives a more satisfactory meaning, is found in Stobæus, who -quotes the passage.] - -73 [ {kakoteta}, as opposed to the {arete} practised by the members of -an aristocracy.] - -74 [ {okto kaiebdomekonta mneas}: the MSS. have {ebdomekonta mneas} -only, and this reading seems to have existed as early as the second -century of our era: nevertheless the correction is required, not only by -the facts of the case, but also by comparison with ch. 95.] - -75 [ {nomos}, and so throughout.] - -76 [ or "Hygennians."] - -77 [ i.e. the Cappadokians, see i. 6.] - -7701 [ See ii. 149.] - -78 [ {muriadas}: the MSS. have {muriasi}. With {muriadas} we must supply -{medimnon}. The {medimnos} is really about a bushel and a half.] - -79 [ {Pausikai}: some MSS. have {Pausoi}.] - -80 [ {tous anaspastous kaleomenous}.] - -81 [ {Kaspioi}: some read by conjecture {Kaspeiroi}, others {Kasioi}.] - -82 [ {ogdokonta kai oktakosia kai einakiskhilia}: the MSS. have -{tesserakonta kai pentakosia kai einakiskhilia} (9540), which is -irreconcilable with the total sum given below, and also with the sum -obtained by adding up the separate items given in Babylonian talents, -whether we reduce them by the proportion 70:60 given by the MSS. in ch. -89, or by the true proportion 78:60. On the other hand the total -sum given below is precisely the sum of the separate items (after -subtracting the 140 talents used for the defence of Kilikia), reduced -in the proportion 78:60; and this proves the necessity of the emendation -here ({thop} for {thphm}) as well as supplying a strong confirmation of -that adopted in ch. 89.] - -83 [ The reckoning throughout is in round numbers, nothing less than the -tens being mentioned.] - -84 [ {oi peri te Nusen}: perhaps this should be corrected to {oi te peri -Nusen}, because the {sunamphoteroi} which follows seem to refer to two -separate peoples.] - -85 [ The passage "these Ethiopians—dwellings" is marked by Stein as -doubtful on internal grounds. The Callantian Indians mentioned seem to -be the same as the Callantians mentioned in ch. 38.] - -86 [ {khoinikas}.] - -87 [ {dia penteteridos}.] - -88 [ i.e. the Indus.] - -89 [ Either {auton tekomenon} is to be taken absolutely, equivalent to -{autou tekomenou}, and {ta krea} is the subject of {diaphtheiresthai}; -or {auton} is the subject and {ta krea} is accusative of definition, -"wasting away in his flesh." Some MSS. have {diaphtheirein}, "that he is -spoiling his flesh for them."] - -90 [ {gar}: some would read {de}, but the meaning seems to be, "this is -done universally, for in the case of weakness arising from old age, the -same takes place."] - -91 [ {pros arktou te kai boreo anemou}.] - -92 [ This clause indicates the manner in which the size is so exactly -known.] - -93 [ {autoi}, i.e. in themselves as well as in their habits. Some MSS. -read {to} for {autoi}, which is adopted by several Editors; others adopt -the conjecture {autois}.] - -94 [ i.e. two in each hind-leg.] - -95 [ {kai paraluesthai}: {kai} is omitted in some MSS. and by some -Editors.] - -96 [ {ouk omou}: some Editors omit {ouk}: the meaning seems to be that -in case of necessity they are thrown off one after another to delay the -pursuing animals.] - -97 [ The meaning of the passage is doubtful: possibly it should be -translated (omitting {kai}) "the male camels, being inferior in speed to -the females, flag in their course and are dragged along, first one and -then the other."] - -9701 [ See ii. 75.] - -98 [ {metri}: the MSS. have {metre}, "womb," but for this Herod. seems -to use the plural.] - -99 [ {metera}: most MSS. have {metran}.] - -100 [ Most of the MSS. have {auton} before {ta melea}, which by some -Editors is omitted, and by others altered to {autika}. If {auton} is to -stand it must be taken with {katapetomenas}, "flying down upon them," -and so it is punctuated in the Medicean MS.] - -101 [ {elkea}. There is a play upon the words {epelkein} and {elkea} -which can hardly be reproduced in translation.] - -102 [ {Kassiteridas}.] - -103 [ {o kassiteros}.] - -104 [ cp. iv. 13.] - -105 [ {akinakea}.] - -106 [ This is the second of the satrapies mentioned in the list, see -ch. 90, named from its chief town. Oroites also possessed himself of the -first satrapy, of which the chief town was Magnesia (ch. 122), and then -of the third (see ch. 127).] - -107 [ The satrapy of Daskyleion is the third in the list, see ch. 90.] - -108 [ {su gar en andron logo}.] - -109 [ Or, "banqueting hall," cp. iv. 95.] - -110 [ {apestrammenon}: most of the MSS. have {epestrammenon}, "turned -towards (the wall)."] - -11001 [ "whenever he (i.e. Zeus) rained."] - -111 [ This clause, "as Amasis the king of Egypt had foretold to him," is -omitted in some MSS. and by some Editors.] - -112 [ {oideonton eti ton pregmaton}: cp. ch. 76.] - -113 [ i.e. satrapies: see ch. 89, 90.] - -114 [ {apikomenon kai anakomisthenton}: the first perhaps referring to -the slaves and the other to the rest of the property.] - -115 [ i.e. the art of evasion.] - -116 [ {es tou khrosou ten theken}: {es} is not in the MSS., which -have generally {tou khrusou sun theke}: one only has {tou khrusou ten -theken}.] - -117 [ {stateras}: i.e. the {stater Dareikos} "Daric," worth about £1; -cp. note on vii. 28.] - -118 [ {ekaton mneon}, "a hundred minae," of which sixty go to the -talent.] - -119 [ This passage, from "for this event happened" to the end of the -chapter, is suspected as an interpolation by some Editors, on internal -grounds.] - -120 [ Tarentum. Italy means for Herodotus the southern part of the -peninsula only.] - -121 [ {restones}: so one inferior MS., probably by conjectural -emendation: the rest have {krestones}. The Ionic form however of -{rastone} would be {reistone}. Some would read {khrestones}, a word -which is not found, but might mean the same as {kresmosunes} (ix. 33), -"in consequence of the request of Demokedes."] - -122 [ {kat' emporien strateuomenoi}: some MSS. read {kat' emporien, oi -de strateuomenoi}, "some for trade, others serving in the army."] - -123 [ {prothura}.] - -124 [ {e tis e oudeis}.] - -125 [ {isonomien}: see ch. 80, note.] - -126 [ {all' oud' axios eis su ge}. Maiandrios can claim no credit or -reward for giving up that of which by his own unworthiness he would in -any case have been deprived.] - -127 [ {ou de ti}: some read {oud' eti} or {ou de eti}, "no longer kept -the purpose."] - -128 [ {en gorgure}: the word also means a "sewer" or "conduit."] - -129 [ {prosempikraneesthai emellon toisi Samioisi}.] - -130 [ {tous diphrophoreumenous}: a doubtful word: it seems to be a sort -of title belonging to Persians of a certain rank, perhaps those who were -accompanied by men to carry seats for them, the same as the {thronoi} -mentioned in ch. 144; or, "those who were borne in litters."] - -131 [ {sageneusantes}: see vi. 31. The word is thought by Stein to have -been interpolated here.] - -132 [ Or, "are very highly accounted and tend to advancement."] - -133 [ "opposite to."] - -134 [ The words "and to the Persians" are omitted in some MSS.] - - - - - -BOOK IV. THE FOURTH BOOK OF THE HISTORIES, CALLED MELPOMENE - - -1. After Babylon had been taken, the march of Dareios himself 1 against -the Scythians took place: for now that Asia was flourishing in respect -of population, and large sums were being gathered in as revenue, Dareios -formed the desire to take vengeance upon the Scythians, because they -had first invaded the Median land and had overcome in fight those -who opposed them; and thus they had been the beginners of wrong. The -Scythians in truth, as I have before said, 2 had ruled over Upper Asia -3 for eight-and-twenty years; for they had invaded Asia in their pursuit -of the Kimmerians, and they had deposed 4 the Medes from their rule, who -had rule over Asia before the Scythians came. Now when the Scythians had -been absent from their own land for eight-and-twenty years, as they were -returning to it after that interval of time, they were met by a contest -5 not less severe than that which they had had with the Medes, since -they found an army of no mean size opposing them. For the wives of the -Scythians, because their husbands were absent from them for a long time, -had associated with the slaves. - -2. Now the Scythians put out the eyes of all their slaves because of the -milk which they drink; and they do as follows:—they take blow-pipes of -bone just like flutes, and these they insert into the vagina of the mare -and blow with their mouths, and others milk while they blow: and they -say that they do this because the veins of the mare are thus filled, -being blown out, and so the udder is let down. When they had drawn the -milk they pour it into wooden vessels hollowed out, and they set the -blind slaves in order about 6 the vessels and agitate the milk. Then -that which comes to the top they skim off, considering it the more -valuable part, whereas they esteem that which settles down to be less -good than the other. For this reason 7 the Scythians put out the eyes of -all whom they catch; for they are not tillers of the soil but nomads. - -3. From these their slaves then, I say, and from their wives had been -born and bred up a generation of young men, who having learnt the manner -of their birth set themselves to oppose the Scythians as they were -returning from the Medes. And first they cut off their land by digging -a broad trench extending from the Tauric mountains to the Maiotian -lake, at the point where 8 this is broadest; then afterwards when the -Scythians attempted to invade the land, they took up a position against -them and fought; and as they fought many times, and the Scythians were -not able to get any advantage in the fighting, one of them said: "What a -thing is this that we are doing, Scythians! We are fighting against our -own slaves, and we are not only becoming fewer in number ourselves by -being slain in battle, but also we are killing them, and so we shall -have fewer to rule over in future. Now therefore to me it seems good -that we leave spears and bows and that each one take his horse-whip -and so go up close to them: for so long as they saw us with arms in our -hands, they thought themselves equal to us and of equal birth; but when -they shall see that we have whips instead of arms, they will perceive -that they are our slaves, and having acknowledged this they will not -await our onset." - -4. When they heard this, the Scythians proceeded to do that which he -said, and the others being panic-stricken by that which was done forgot -their fighting and fled. Thus the Scythians had ruled over Asia; and -in such manner, when they were driven out again by the Medes, they had -returned to their own land. For this Dareios wished to take vengeance -upon them, and was gathering together an army to go against them. - -5. Now the Scythians say that their nation is the youngest of all -nations, and that this came to pass as follows:—The first man who ever -existed in this region, which then was desert, was one named Targitaos: -and of this Targitaos they say, though I do not believe it for my part, -however they say the parents were Zeus and the daughter of the river -Borysthenes. Targitaos, they report, was produced from some such origin -as this, and of him were begotten three sons, Lipoxaïs and Arpoxaïs -and the youngest Colaxaïs. In the reign of these 9 there came down from -heaven certain things wrought of gold, a plough, a yoke, a battle-axe, -10 and a cup, and fell in the Scythian land: and first the eldest saw -and came near them, desiring to take them, but the gold blazed with fire -when he approached it: then when he had gone away from it, the second -approached, and again it did the same thing. These then the gold -repelled by blazing with fire; but when the third and youngest came up -to it, the flame was quenched, and he carried them to his own house. -The elder brothers then, acknowledging the significance of this thing, -delivered the whole of the kingly power to the youngest. - -6. From Lixopaïs, they say, are descended those Scythians who are called -the race of the Auchatai; from the middle brother Arpoxaïs those who are -called Catiaroi and Traspians, and from the youngest of them the "Royal" -tribe, 11 who are called Paralatai: and the whole together are called, -they say, Scolotoi, after the name of their king; 12 but the Hellenes -gave them the name of Scythians. - -7. Thus the Scythians say they were produced; and from the time of their -origin, that is to say from the first king Targitaos, to the passing -over of Dareios against them, they say that there is a period of a -thousand years and no more. Now this sacred gold is guarded by the -kings with the utmost care, and they visit it every year with solemn -sacrifices of propitiation: moreover if any one goes to sleep while -watching in the open air over this gold during the festival, the -Scythians say that he does not live out the year; and there is given him -for this so much land as he shall ride round himself on his horse in one -day. Now as the land was large, Colaxaïs, they say, established three -kingdoms for his sons; and of these he made one larger than the rest, -and in this the gold is kept. But as to the upper parts which lie on the -North side of those who dwell above this land, they say one can neither -see nor pass through any further by reason of feathers which are poured -down; for both the earth and the air are full of feathers, and this is -that which shuts off the view. - -8. Thus say the Scythians about themselves and about the region -above them; but the Hellenes who dwell about the Pontus say as -follows:—Heracles driving the cattle of Geryones came to this land, then -desert, which the Scythians now inhabit; and Geryones, says the tale, -dwelt away from the region of the Pontus, living in the island called -by the Hellenes Erytheia, near Gadeira which is outside the Pillars of -Heracles by the Ocean.—As to the Ocean, they say indeed that it flows -round the whole earth beginning from the place of the sunrising, but -they do not prove this by facts.—From thence Heracles came to the land -now called Scythia; and as a storm came upon him together with icy cold, -he drew over him his lion's skin and went to sleep. Meanwhile the mares -harnessed in his chariot disappeared by a miraculous chance, as they -were feeding. - -9. Then when Heracles woke he sought for them; and having gone over the -whole land, at last he came to the region which is called Hylaia; and -there he found in a cave a kind of twofold creature formed by the union -of a maiden and a serpent, whose upper parts from the buttocks upwards -were those of a woman, but her lower parts were those of a snake. Having -seen her and marvelled at her, he asked her then whether she had seen -any mares straying anywhere; and she said that she had them herself and -would not give them up until he lay with her; and Heracles lay with her -on condition of receiving them. She then tried to put off the giving -back of the mares, desiring to have Heracles with her as long as -possible, while he on the other hand desired to get the mares and -depart; and at last she gave them back and said: "These mares when they -came hither I saved for thee, and thou didst give me reward for saving -them; for I have by thee three sons. Tell me then, what must I do with -these when they shall be grown to manhood, whether I shall settle them -here, for over this land I have power alone, or send them away to thee?" -She thus asked of him, and he, they say, replied: "When thou seest that -the boys are grown to men, do this and thou shalt not fail of doing -right:—whichsoever of them thou seest able to stretch this bow as I do -now, and to be girded 1201 with this girdle, him cause to be the settler -of this land; but whosoever of them fails in the deeds which I enjoin, -send him forth out of the land: and if thou shalt do thus, thou wilt -both have delight thyself and perform that which has been enjoined to -thee." - -10. Upon this he drew one of his bows (for up to that time Heracles, -they say, was wont to carry two) and showed her the girdle, and then he -delivered to her both the bow and the girdle, which had at the end of -its clasp a golden cup; and having given them he departed. She then, -when her sons had been born and had grown to be men, gave them names -first, calling one of them Agathyrsos and the next Gelonos and the -youngest Skythes; then bearing in mind the charge given to her, she did -that which was enjoined. And two of her sons, Agathyrsos and Gelonos, -not having proved themselves able to attain to the task set before them, -departed from the land, being cast out by her who bore them; but Skythes -the youngest of them performed the task and remained in the land: -and from Skythes the son of Heracles were descended, they say, the -succeeding kings of the Scythians (Skythians): and they say moreover -that it is by reason of the cup that the Scythians still even to this -day wear cups attached to their girdles: and this alone his mother -contrived for Skythes. 13 Such is the story told by the Hellenes who -dwell about the Pontus. - -11. There is however also another story, which is as follows, and to -this I am most inclined myself. It is to the effect that the nomad -Scythians dwelling in Asia, being hard pressed in war by the Massagetai, -left their abode and crossing the river Araxes came towards the -Kimmerian land (for the land which now is occupied by the Scythians is -said to have been in former times the land of the Kimmerians); and the -Kimmerians, when the Scythians were coming against them, took counsel -together, seeing that a great host was coming to fight against them; -and it proved that their opinions were divided, both opinions being -vehemently maintained, but the better being that of their kings: for the -opinion of the people was that it was necessary to depart and that they -ought not to run the risk of fighting against so many, 14 but that of -the kings was to fight for their land with those who came against them: -and as neither the people were willing by means to agree to the counsel -of the kings nor the kings to that of the people, the people planned -to depart without fighting and to deliver up the land to the invaders, -while the kings resolved to die and to be laid in their own land, and -not to flee with the mass of the people, considering the many goods of -fortune which they had enjoyed, and the many evils which it might be -supposed would come upon them, if they fled from their native land. -Having resolved upon this, they parted into two bodies, and making their -numbers equal they fought with one another: and when these had all been -killed by one another's hands, then the people of the Kimmerians buried -them by the bank of the river Tyras (where their burial-place is still -to be seen), and having buried them, then they made their way out -from the land, and the Scythians when they came upon it found the land -deserted of its inhabitants. - -12. And there are at the present time in the land of Scythia Kimmerian -walls, and a Kimmerian ferry; and there is also a region which is called -Kimmeria, and the so-called Kimmerian Bosphorus. It is known moreover -that the Kimmerians, in their flight to Asia from the Scythians, also -made a settlement on that peninsula on which now stands the Hellenic -city of Sinope; and it is known too that the Scythians pursued them -and invaded the land of Media, having missed their way; for while the -Kimmerians kept ever along by the sea in their flight, the Scythians -pursued them keeping Caucasus on their right hand, until at last they -invaded Media, directing their course inland. This then which has been -told is another story, and it is common both to Hellenes and Barbarians. - -13. Aristeas however the son of Caÿstrobios, a man of Proconnesos, -said in the verses which he composed, that he came to the land of the -Issedonians being possessed by Phoebus, and that beyond the Issedonians -dwelt Arimaspians, a one-eyed race, and beyond these the gold-guarding -griffins, and beyond them the Hyperboreans extending as far as the sea: -and all these except the Hyperboreans, beginning with the Arimaspians, -were continually making war on their neighbours, and the Issedonians -were gradually driven out of their country by the Arimaspians and the -Scythians by the Issedonians, and so the Kimmerians, who dwelt on the -Southern Sea, being pressed by the Scythians left their land. Thus -neither does he agree in regard to this land with the report of the -Scythians. - -14. As to Aristeas who composed 15 this, I have said already whence -he was; and I will tell also the tale which I heard about him in -Proconnesos and Kyzicos. They say that Aristeas, who was in birth -inferior to none of the citizens, entered into a fuller's shop in -Proconnesos and there died; and the fuller closed his workshop and went -away to report the matter to those who were related to the dead man. And -when the news had been spread abroad about the city that Aristeas was -dead, a man of Kyzicos who had come from the town of Artake entered into -controversy with those who said so, and declared that he had met him -going towards Kyzicos and had spoken with him: and while he was vehement -in dispute, those who were related to the dead man came to the fuller's -shop with the things proper in order to take up the corpse for burial; -and when the house was opened, Aristeas was not found there either dead -or alive. In the seventh year after this he appeared at Proconnesos -and composed those verses which are now called by the Hellenes the -Arimaspeia, and having composed them he disappeared the second time. - -15. So much is told by these cities; and what follows I know happened -to the people of Metapontion in Italy 16 two hundred 17 and forty -years after the second disappearance of Aristeas, as I found by putting -together the evidence at Proconnesos and Metapontion. The people of -Metapontion say that Aristeas himself appeared in their land and bade -them set up an altar of Apollo and place by its side a statue bearing -the name of Aristeas of Proconnesos; for he told them that to their -land alone of all the Italiotes 18 Apollo had come, and he, who now was -Aristeas, was accompanying him, being then a raven when he accompanied -the god. Having said this he disappeared; and the Metapontines say that -they sent to Delphi and asked the god what the apparition of the man -meant: and the Pythian prophetess bade them obey the command of the -apparition, and told them that if they obeyed, it would be the better -for them. They therefore accepted this answer and performed the -commands; and there stands a statue now bearing the name of Aristeas -close by the side of the altar dedicated to Apollo, 19 and round it -stand laurel trees; and the altar is set up in the market-place. Let -this suffice which has been said about Aristeas. - -16. Now of the land about which this account has been begun, no one -knows precisely what lies beyond it: 20 for I am not able to hear of any -one who alleges that he knows as an eye-witness; and even Aristeas, -the man of whom I was making mention just now, even he, I say, did not -allege, although he was composing verse, 21 that he went further than -the Issedonians; but that which is beyond them he spoke of by hearsay, -and reported that it was the Issedonians who said these things. So far -however as we were able to arrive at certainty by hearsay, carrying -inquiries as far as possible, all this shall be told. - -17. Beginning with the trading station of the Borysthenites,—for of the -parts along the sea this is the central point of all Scythia,—beginning -with this, the first regions are occupied by the Callipidai, who are -Hellenic Scythians; and above these is another race, who are called -Alazonians. 22 These last and the Callipidai in all other respects have -the same customs as the Scythians, but they both sow corn and use it as -food, and also onions, leeks, lentils and millet. Above the Alazonians -dwell Scythians who till the ground, and these sow their corn not for -food but to sell. - -18.Beyond them dwell the Neuroi; and beyond the Neuroi towards the North -Wind is a region without inhabitants, as far as we know. These races -are along the river Hypanis to the West of the Borysthenes; but after -crossing the Borysthenes, first from the sea-coast is Hylaia, and beyond -this as one goes up the river dwell agricultural Scythians, whom the -Hellenes who live upon the river Hypanis call Borysthenites, calling -themselves at the same time citizens of Olbia. 23 These agricultural -Scythians occupy the region which extends Eastwards for a distance of -three days' journey, 24 reaching to a river which is called Panticapes, -and Northwards for a distance of eleven days' sail up the Borysthenes. -Then immediately beyond these begins the desert 25 and extends for -a great distance; and on the other side of the desert dwell the -Androphagoi, 26 a race apart by themselves and having no connection with -the Scythians. Beyond them begins a region which is really desert and -has no race of men in it, as far as we know. - -19. The region which lies to the East of these agricultural Scythians, -after one has crossed the river Panticapes, is occupied by nomad -Scythians, who neither sow anything nor plough the earth; and this whole -region is bare of trees except Hylaia. These nomads occupy a country -which extends to the river Gerros, a distance of fourteen 27 days' -journey Eastwards. - -20. Then on the other side of the Gerros we have those parts which are -called the "Royal" lands and those Scythians who are the bravest and -most numerous and who esteem the other Scythians their slaves. These -reach Southwards to the Tauric land, and Eastwards to the trench which -those who were begotten of the blind slaves dug, and to the trading -station which is called Cremnoi 28 upon the Maiotian lake; and some -parts of their country reach to the river Tanaïs. Beyond the Royal -Scythians towards the North Wind dwell the Melanchlainoi, 29 of a -different race and not Scythian. The region beyond the Melanchlainoi is -marshy and not inhabited by any, so far as we know. - -21. After one has crossed the river Tanaïs the country is no longer -Scythia, but the first of the divisions belongs to the Sauromatai, -who beginning at the corner of the Maiotian lake occupy land extending -towards the North Wind fifteen days' journey, and wholly bare of trees -both cultivated and wild. Above these, holding the next division of -land, dwell the Budinoi, who occupy a land wholly overgrown with forest -consisting of all kinds of trees. - -22. Then beyond the Budinoi towards the North, first there is desert for -seven days' journey; and after the desert turning aside somewhat more -towards the East Wind we come to land occupied by the Thyssagetai, a -numerous people and of separate race from the others. These live by -hunting; and bordering upon them there are settled also in these same -regions men who are called Irycai, who also live by hunting, which they -practise in the following manner:—the hunter climbs up a tree and lies -in wait there for his game (now trees are abundant in all this country), -and each has a horse at hand, which has been taught to lie down upon its -belly in order that it may make itself low, and also a dog: and when he -sees the wild animal from the tree, he first shoots his arrow and then -mounts upon his horse and pursues it, and the dog seizes hold of it. -Above these in a direction towards the East dwell other Scythians, who -have revolted from the Royal Scythians and so have come to this region. - -23. As far as the country of these Scythians the whole land which has -been described is level plain and has a deep soil; but after this point -it is stony and rugged. Then when one has passed through a great extent -of this rugged country, there dwell in the skirts of lofty mountains -men who are said to be all bald-headed from their birth, male and female -equally, and who have flat noses and large chins and speak a language of -their own, using the Scythian manner of dress, and living on the produce -of trees. The tree on the fruit of which they live is called the Pontic -tree, and it is about the size of a fig-tree: this bears a fruit the -size of a bean, containing a stone. When the fruit has ripened, they -strain it through cloths and there flows from it a thick black juice, -and this juice which flows from it is called as-chy. This they either -lick up or drink mixed with milk, and from its lees, that is the solid -part, they make cakes and use them for food; for they have not many -cattle, since the pastures there are by no means good. Each man has his -dwelling under a tree, in winter covering the tree all round with close -white felt-cloth, and in summer without it. These are injured by no men, -for they are said to be sacred, and they possess no weapon of war. These -are they also who decide the disputes rising among their neighbours; and -besides this, whatever fugitive takes refuge with them is injured by no -one: and they are called Argippaians. 30 - -24. Now as far as these bald-headed men there is abundantly clear -information about the land and about the nations on this side of them; -for not only do certain of the Scythians go to them, from whom it is not -difficult to get information, but also some of the Hellenes who are at -the trading-station of the Borysthenes and the other trading-places of -the Pontic coast: and those of the Scythians who go to them transact -their business through seven interpreters and in seven different -languages. - -25. So far as these, I say, the land is known; but concerning the region -to the North of the bald-headed men no one can speak with certainty, -for lofty and impassable mountains divide it off, and no one passes over -them. However these bald-headed men say (though I do not believe it) -that the mountains are inhabited by men with goats' feet; and that after -one has passed beyond these, others are found who sleep through six -months of the year. This I do not admit at all as true. However, the -country to the East of the bald-headed men is known with certainty, -being inhabited by the Issedonians, but that which lies beyond both the -bald-headed men and the Issedonians towards the North Wind is unknown, -except so far as we know it from the accounts given by these nations -which have just been mentioned. - -26. The Issedonians are said to have these customs:—when a man's father -is dead, all the relations bring cattle to the house, and then having -slain them and cut up the flesh, they cut up also the dead body of the -father of their entertainer, and mixing all the flesh together they set -forth a banquet. His skull however they strip of the flesh and clean it -out and then gild it over, and after that they deal with it as a sacred -thing 31 and perform for the dead man great sacrifices every year. -This each son does for his father, just as the Hellenes keep the day of -memorial for the dead. 32 In other respects however this race also is -said to live righteously, and their women have equal rights with the -men. - -27. These then also are known; but as to the region beyond them, it -is the Issedonians who report that there are there one-eyed men and -gold-guarding griffins; and the Scythians report this having received it -from them, and from the Scythians we, that is the rest of mankind, have -got our belief; and we call them in Scythian language Arimaspians, for -the Scythians call the number one arima and the eye spu. - -28. This whole land which has been described is so exceedingly severe in -climate, that for eight months of the year there is frost so hard as to -be intolerable; and during these if you pour out water you will not be -able to make mud, but only if you kindle a fire can you make it; and -the sea is frozen and the whole of the Kimmerian Bosphorus, so that the -Scythians who are settled within the trench make expeditions and drive -their waggons over into the country of the Sindians. Thus it continues -to be winter for eight months, and even for the remaining four it is -cold in those parts. This winter is distinguished in its character from -all the winters which come in other parts of the world; for in it there -is no rain to speak of at the usual season for rain, whereas in summer -it rains continually; and thunder does not come at the time when it -comes in other countries, but is very frequent, 33 in the summer; and if -thunder comes in winter, it is marvelled at as a prodigy: just so, if -an earthquake happens, whether in summer or in winter, it is accounted -a prodigy in Scythia. Horses are able to endure this winter, but neither -mules nor asses can endure it at all, whereas in other countries horses -if they stand in frost lose their limbs by mortification, while asses -and mules endure it. - -29. I think also that it is for this reason that the hornless breed -of oxen in that country have no horns growing; and there is a verse of -Homer in the Odyssey 34 supporting my opinion, which runs this:— - - - "Also the Libyan land, where the sheep very quickly grow hornèd," - -for it is rightly said that in hot regions the horns come quickly, -whereas in extreme cold the animals either have no horns growing at all, -or hardly any. 35 - -30. In that land then this takes place on account of the cold; but -(since my history proceeded from the first seeking occasions for -digression) 36 I feel wonder that in the whole land of Elis mules cannot -be bred, though that region is not cold, nor is there any other evident -cause. The Eleians themselves say that in consequence of some curse -mules are not begotten in their land; but when the time approaches for -the mares to conceive, they drive them out into the neighbouring -lands and there in the land of their neighbours they admit to them the -he-asses until the mares are pregnant, and then they drive them back. - -31. As to the feathers of which the Scythians say that the air is full, -and that by reason of them they are not able either to see or to pass -through the further parts of the continent, the opinion which I have is -this:—in the parts beyond this land it snows continually, though less -in summer than in winter, as might be supposed. Now whomsoever has seen -close at hand snow falling thickly, knows what I mean without further -explanation, for the snow is like feathers: and on account of this -wintry weather, being such as I have said, the Northern parts of this -continent are uninhabitable. I think therefore that by the feathers the -Scythians and those who dwell near them mean symbolically the snow. This -then which has been said goes to the furthest extent of the accounts -given. - -32. About a Hyperborean people the Scythians report nothing, nor do any -of those who dwell in this region, unless it be the Issedonians: but -in my opinion neither do these report anything; for if they did the -Scythians also would report it, as they do about the one-eyed people. -Hesiod however has spoken of Hyperboreans, and so also has Homer in the -poem of the "Epigonoi," at least if Homer was really the composer of -that Epic. - -33. But much more about them is reported by the people of Delos than by -any others. For these say that sacred offerings bound up in wheat straw -are carried from the land of the Hyperboreans and come to the Scythians, -and then from the Scythians the neighbouring nations in succession -receive them and convey them Westwards, finally as far as the Adriatic: -thence they are sent forward towards the South, and the people of Dodona -receive them first of all the Hellenes, and from these they come down to -the Malian gulf and are passed over to Euboea, where city sends them on -to city till they come to Carystos. After this Andros is left out, for -the Carystians are those who bring them to Tenos, and the Tenians to -Delos. Thus they say that these sacred offerings come to Delos; but at -first, they say, the Hyperboreans sent two maidens bearing the sacred -offerings, whose names, say the Delians, were Hyperoche and Laodike, and -with them for their protection the Hyperboreans sent five men of their -nation to attend them, those namely who are now called Perphereës and -have great honours paid to them in Delos. Since however the Hyperboreans -found that those who were sent away did not return back, they were -troubled to think that it would always befall them to send out and not -to receive back; and so they bore the offerings to the borders of their -land bound up in wheat straw, and laid a charge upon their neighbours, -bidding them send these forward from themselves to another nation. These -things then, they say, come to Delos being thus sent forward; and I know -of my own knowledge that a thing is done which has resemblance to -these offerings, namely that the women of Thrace and Paionia, when they -sacrifice to Artemis "the Queen," do not make their offerings without -wheat straw. - -34. These I know do as I have said; and for those maidens from the -Hyperboreans, who died in Delos, both the girls and the boys of the -Delians cut off their hair: the former before marriage cut off a lock -and having wound it round a spindle lay it upon the tomb (now the tomb -is on the left hand as one goes into the temple of Artemis, and over it -grows an olive-tree), and all the boys of the Delians wind some of their -hair about a green shoot of some tree, and they also place it upon the -tomb. - -35. The maidens, I say, have this honour paid them by the dwellers in -Delos: and the same people say that Arge and Opis also, being maidens, -came to Delos, passing from the Hyperboreans by the same nations which -have been mentioned, even before Hyperoche and Laodike. These last, they -say, came bearing for Eileithuia the tribute which they had laid upon -themselves for the speedy birth, 37 but Arge and Opis came with the -divinities themselves, and other honours have been assigned to them by -the people of Delos: for the women, they say, collect for them, naming -them by their names in the hymn which Olen a man of Lykia composed in -their honour; and both the natives of the other islands and the -Ionians have learnt from them to sing hymns naming Opis and Arge and -collecting:—now this Olen came from Lukia and composed also the other -ancient hymns which are sung in Delos:—and moreover they say that when -the thighs of the victim are consumed upon the altar, the ashes of them -are used to cast upon the grave of Opis and Arge. Now their grave is -behind the temple of Artemis, turned towards the East, close to the -banqueting hall of the Keïeans. - -36. Let this suffice which has been said of the Hyperboreans; for the -tale of Abaris, who is reported to have been a Hyperborean, I do not -tell, namely 3701 how he carried the arrow about all over the earth, -eating no food. If however there are any Hyperboreans, it follows that -there are also Hypernotians; and I laugh when I see that, though many -before this have drawn maps of the Earth, yet no one has set the matter -forth in an intelligent way; seeing that they draw Ocean flowing round -the Earth, which is circular exactly as if drawn with compasses, and -they make Asia equal in size to Europe. In a few words I shall declare -the size of each division and of what nature it is as regards outline. - -37. The Persians inhabit Asia 38 extending to the Southern Sea, which is -called the Erythraian; and above these towards the North Wind dwell the -Medes, and above the Medes the Saspeirians, and above the Saspeirians -the Colchians, extending to the Northern Sea, into which the river -Phasis runs. These four nations inhabit from sea to sea. - -38. From them Westwards two peninsulas 39 stretch out from Asia into the -sea, and these I will describe. The first peninsula on the one of its -sides, that is the Northern, stretches along beginning from the Phasis -and extending to the sea, going along the Pontus and the Hellespont as -far as Sigeion in the land of Troy; and on the Southern side the same -peninsula stretches from the Myriandrian gulf, which lies near Phenicia, -in the direction of the sea as far as the headland Triopion; and in this -peninsula dwell thirty races of men. - -39. This then is one of the peninsulas, and the other beginning from the -land of the Persians stretches along to the Erythraian Sea, including -Persia and next after it Assyria, and Arabia after Assyria: and this -ends, or rather is commonly supposed to end, 40 at the Arabian gulf, -into which Dareios conducted a channel from the Nile. Now in the line -stretching to Phenicia from the land of the Persians the land is broad -and the space abundant, but after Phenicia this peninsula goes by the -shore of our Sea along Palestine, Syria, and Egypt, where it ends; and -in it there are three nations only. - -40. These are the parts of Asia which tend towards the West from the -Persian land; but as to those which lie beyond the Persians and Medes -and Saspeirians and Colchians towards the East and the sunrising, on one -side the Erythraian Sea runs along by them, and on the North both the -Caspian Sea and the river Araxes, which flows towards the rising sun: -and Asia is inhabited as far as the Indian land; but from this onwards -towards the East it becomes desert, nor can any one say what manner of -land it is. - -41. Such and so large is Asia: and Libya is included in the second -peninsula; for after Egypt Libya succeeds at once. Now about Egypt -this peninsula is narrow, for from our Sea to the Erythraian Sea is a -distance there of ten myriads of fathoms, 41 which would amount to -a thousand furlongs; but after this narrow part, the portion of the -peninsula which is called Libya is, as it chances, extremely broad. - -42. I wonder then at those who have parted off and divided the world -into Libya, Asia, and Europe, since the difference between these is not -small; for in length Europe extends along by both, while in breadth -it is clear to me that it is beyond comparison larger; 42 for Libya -furnishes proofs about itself that it is surrounded by sea, except so -much of it as borders upon Asia; and this fact was shown by Necos king -of the Egyptians first of all those about whom we have knowledge. He -when he had ceased digging the channel 43 which goes through from the -Nile to the Arabian gulf, sent Phenicians with ships, bidding them sail -and come back through the Pillars of Heracles to the Northern Sea and so -to Egypt. The Phenicians therefore set forth from the Erythraian Sea and -sailed through the Southern Sea; and when autumn came, they would put -to shore and sow the land, wherever in Libya they might happen to be as -they sailed, and then they waited for the harvest: and having reaped -the corn they would sail on, so that after two years had elapsed, in the -third year they turned through the Pillars of Heracles and arrived again -in Egypt. And they reported a thing which I cannot believe, but another -man may, namely that in sailing round Libya they had the sun on their -right hand. - -43. Thus was this country first known to be what it is, and after this -it is the Carthaginians who make report of it; for as to Sataspes the -son of Teaspis the Achaimenid, he did not sail round Libya, though he -was sent for this very purpose, but was struck with fear by the length -of the voyage and the desolate nature of the land, and so returned back -and did not accomplish the task which his mother laid upon him. For this -man had outraged a daughter of Zopyros the son of Megabyzos, a virgin; -and then when he was about to be impaled by order of king Xerxes for -this offence, the mother of Sataspes, who was a sister of Dareios, -entreated for his life, saying that she would herself lay upon him a -greater penalty than Xerxes; for he should be compelled (she said) to -sail round Libya, until in sailing round it he came to the Arabian gulf. -So then Xerxes having agreed upon these terms, Sataspes went to Egypt, -and obtaining a ship and sailors from the Egyptians, he sailed to the -Pillars of Heracles; and having sailed through them and turned the point -of Libya which is called the promontory of Soloeis, he sailed on towards -the South. Then after he had passed over much sea in many months, as -there was needed ever more and more voyaging, he turned about and sailed -back again to Egypt: and having come from thence into the presence of -king Xerxes, he reported saying that at the furthest point which he -reached he was sailing by dwarfish people, who used clothing made from -the palm-tree, and who, whenever they came to land with their ship, left -their towns and fled away to the mountains: and they, he said, did no -injury when they entered into the towns, but took food 4301 from them -only. And the cause, he said, why he had not completely sailed round -Libya was that the ship could not advance any further but stuck fast. -Xerxes however did not believe that he was speaking the truth, and since -he had not performed the appointed task, he impaled him, inflicting upon -him the penalty pronounced before. A eunuch belonging to this Sataspes -ran away to Samos as soon as he heard that his master was dead, -carrying with him large sums of money; and of this a man of Samos took -possession, whose name I know, but I purposely pass it over without -mention. - -44. Of Asia the greater part was explored by Dareios, who desiring to -know of the river Indus, which is a second river producing crocodiles of -all the rivers in the world,—to know, I say, of this river where it runs -out into the sea, sent with ships, besides others whom he trusted to -speak the truth, Skylax also, a man of Caryanda. These starting from -the city of Caspatyros and the land of Pactyïke, sailed down the river -towards the East and the sunrising to the sea; and then sailing over the -sea Westwards they came in the thirtieth month to that place from whence -the king of the Egyptians had sent out the Phenicians of whom I spoke -before, to sail round Libya. After these had made their voyage round the -coast, Dareios both subdued the Indians and made use of this sea. Thus -Asia also, excepting the parts of it which are towards the rising sun, -has been found to be similar 44 to Libya. - -45. As to Europe, however, it is clearly not known by any, either as -regards the parts which are towards the rising sun or those towards the -North, whether it be surrounded by sea: but in length it is known -to stretch along by both the other divisions. And I am not able to -understand for what reason it is that to the Earth, which is one, three -different names are given derived from women, and why there were set -as boundaries to divide it the river Nile of Egypt and the Phasis in -Colchis (or as some say the Maiotian river Tanaïs and the Kimmerian -ferry); nor can I learn who those persons were who made the boundaries, -or for what reason they gave the names. Libya indeed is said by most of -the Hellenes to have its name from Libya a woman of that country, and -Asia from the wife of Prometheus: but this last name is claimed by the -Lydians, who say that Asia has been called after Asias the son of Cotys -the son of Manes, and not from Asia the wife of Prometheus; and from -him too they say the Asian tribe in Sardis has its name. As to Europe -however, it is neither known by any man whether it is surrounded by sea, -nor does it appear whence it got this name or who he was who gave it, -unless we shall say that the land received its name from Europa the -Tyrian; and if so, it would appear that before this it was nameless like -the rest. She however evidently belongs to Asia and did not come to this -land which is now called by the Hellenes Europe, but only from Phenicia -to Crete, and from Crete to Lykia. Let this suffice now which has been -said about these matters; for we will adopt those which are commonly -accepted of the accounts. - -46. Now the region of the Euxine upon which Dareios was preparing to -march has, apart from the Scythian race, the most ignorant nations -within it of all lands: for we can neither put forward any nation of -those who dwell within the region of Pontus as eminent in ability, nor -do we know of any man of learning 45 having arisen there, apart from the -Scythian nation and Anacharsis. By the Scythian race one thing which is -the most important of all human things has been found out more cleverly -than by any other men of whom we know; but in other respects I have no -great admiration for them: and that most important thing which they have -discovered is such that none can escape again who has come to attack -them, and if they do not desire to be found, it is not possible to catch -them: for they who have neither cities founded nor walls built, but all -carry their houses with them and are mounted archers, living not by the -plough but by cattle, and whose dwellings are upon cars, these assuredly -are invincible and impossible to approach. - -47. This they have found out, seeing that their land is suitable to it -and at the same time the rivers are their allies: for first this land -is plain land and is grassy and well watered, and then there are rivers -flowing through it not much less in number than the channels in Egypt. -Of these as many as are noteworthy and also can be navigated from the -sea, I will name: there is Ister with five mouths, and after this Tyras, -Hypanis, Borysthenes, Panticapes, Kypakyris, Gerros and Tanaïs. These -flow as I shall now describe. - -48. The Ister, which is the greatest of all the rivers which we know, -flows always with equal volume in summer and winter alike. It is the -first towards the West of all the Scythian rivers, and it has become the -greatest of all rivers because other rivers flow into it. And these -are they which make it great: 46—five in number are those 47 which flow -through the Scythian land, namely that which the Scythians call Porata -and the Hellenes Pyretos, and besides this, Tiarantos and Araros and -Naparis and Ordessos. The first-mentioned of these is a great river -lying towards the East, and there it joins waters with the Ister, the -second Tiarantos is more to the West and smaller, and the Araros and -Naparis and Ordessos flow into the Ister going between these two. - -49. These are the native Scythian rivers which join to swell its stream, -while from the Agathyrsians flows the Maris and joins the Ister, and -from the summits of Haimos flow three other great rivers towards the -North Wind and fall into it, namely Atlas and Auras and Tibisis. Through -Thrace and the Thracian Crobyzians flow the rivers Athrys and Noes -and Artanes, running into the Ister; and from the Paionians and Mount -Rhodope the river Kios, 48 cutting through Haimos in the midst, runs -into it also. From the Illyrians the river Angros flows Northwards and -runs out into the Triballian plain and into the river Brongos, and the -Brongos flows into the Ister; thus the Ister receives both these, being -great rivers. From the region which is above the Ombricans, the river -Carpis and another river, the Alpis, flow also towards the North Wind -and run into it; for the Ister flows in fact through the whole of -Europe, beginning in the land of the Keltoi, who after the Kynesians -dwell furthest towards the sun-setting of all the peoples of Europe; -and thus flowing through all Europe it falls into the sea by the side of -Scythia. - -50. So then it is because these which have been named and many others -join their waters together, that Ister becomes the greatest of rivers; -since if we compare the single streams, the Nile is superior in volume -of water; for into this no river or spring flows, to contribute to its -volume. And the Ister flows at an equal level always both in summer and -in winter for some such cause as this, as I suppose:—in winter it is -of the natural size, or becomes only a little larger than its nature, -seeing that this land receives very little rain in winter, but -constantly has snow; whereas in summer the snow which fell in the -winter, in quantity abundant, melts and runs from all parts into the -Ister. This snow of which I speak, running into the river helps to swell -its volume, and with it also many and violent showers of rain, for it -rains during the summer: and thus the waters which mingle with the Ister -are more copious in summer than they are in winter by about as much as -the water which the Sun draws to himself in summer exceeds that which he -draws in winter; and by the setting of these things against one another -there is produced a balance; so that the river is seen to be of equal -volume always. - -51. One, I say, of the rivers which the Scythians have is the Ister; and -after it the Tyras, which starts from the North and begins its course -from a large lake which is the boundary between the land of the -Scythians and that of the Neuroi. At its mouth are settled those -Hellenes who are called Tyritai. - -52. The third river is the Hypanis, which starts from Scythia and flows -from a great lake round which feed white wild horses; and this lake is -rightly called "Mother of Hypanis." From this then the river Hypanis -takes its rise and for a distance of five days' sail it flows shallow -and with sweet water still; 49 but from this point on towards the sea -for four days' sail it is very bitter, for there flows into it the water -of a bitter spring, which is so exceedingly bitter that, small as it is, -it changes the water of the Hypanis by mingling with it, though that -is a river to which few are equal in greatness. This spring is on -the border between the lands of the agricultural Scythians and of the -Alazonians, and the name of the spring and of the place from which it -flows is in Scythian Exampaios, and in the Hellenic tongue Hierai Hodoi. -50 Now the Tyras and the Hypanis approach one another in their windings -in the land of the Alazonians, but after this each turns off and widens -the space between them as they flow. - -53. Fourth is the river Borysthenes, which is both the largest of these -after the Ister, and also in our opinion the most serviceable not only -of the Scythian rivers but also of all the rivers of the world besides, -excepting only the Nile of Egypt, for to this it is not possible to -compare any other river: of the rest however the Borysthenes is the most -serviceable, seeing that it provides both pastures which are the fairest -and the richest for cattle, and fish which are better by far and more -numerous than those of any other river, and also it is the sweetest -water to drink, and flows with clear stream, though others beside it are -turbid, and along its banks crops are produced better than elsewhere, -while in parts where it is not sown, grass grows deeper. Moreover at its -mouth salt forms of itself in abundance, and it produces also huge fish -without spines, which they call antacaioi, to be used for salting, and -many other things also worthy of wonder. Now as far as the region of the -Gerrians, 51 to which it is a voyage of forty 52 days, the Borysthenes -is known as flowing from the North Wind; but above this none can tell -through what nations it flows: it is certain however that it runs -through desert 53 to the land of the agricultural Scythians; for these -Scythians dwell along its banks for a distance of ten days' sail. Of -this river alone and of the Nile I cannot tell where the sources are, -nor, I think, can any of the Hellenes. When the Borysthenes comes near -the sea in its course, the Hypanis mingles with it, running out into the -same marsh; 5301 and the space between these two rivers, which is as it -were a beak of land, 54 is called the point of Hippoles, and in it is -placed a temple of the Mother, 55 and opposite the temple upon the river -Hypanis are settled the Borysthenites. - -54. This is that which has to do with these rivers; and after these -there is a fifth river besides, called Panticapes. This also flows 56 -both from the North and from a lake, and in the space between this river -and the Borysthenes dwell the agricultural Scythians: it runs out into -the region of Hylaia, and having passed by this it mingles with the -Borysthenes. - -55. Sixth comes the river Hypakyris, which starts from a lake, and -flowing through the midst of the nomad Scythians runs out into the sea -by the city of Carkinitis, skirting on its right bank the region of -Hylaia and the so-called racecourse of Achilles. - -56. Seventh is the Gerros, which parts off from the Borysthenes near -about that part of the country where the Borysthenes ceases to be -known,—it parts off, I say, in this region and has the same name which -this region itself has, namely Gerros; and as it flows to the sea it -borders the country of the nomad and that of the Royal Scythians, and -runs out into the Hypakyris. - -57. The eighth is the river Tanaïs, which starts in its flow at first -from a large lake, and runs out into a still larger lake called Maiotis, -which is the boundary between the Royal Scythians and the Sauromatai. -Into this Tanaïs falls another river, whose name is Hyrgis. - -58. So many are the rivers of note with which the Scythians are -provided: and for cattle the grass which comes up in the land of Scythia -is the most productive of bile of any grass which we know; and that this -is so you may judge when you open the bodies of the cattle. - -59. Thus abundant supply have they of that which is most important; -and as for the rest their customs are as follows. The gods whom they -propitiate by worship are these only:—Hestia most of all, then Zeus and -the Earth, supposing that Earth is the wife of Zeus, and after these -Apollo, and Aphrodite Urania, and Heracles, and Ares. Of these all -the Scythians have the worship established, and the so-called Royal -Scythians sacrifice also to Poseidon. Now Hestia is called in Scythian -Tabiti, and Zeus, being most rightly named in my opinion, is called -Papaios, and Earth Api, 57 and Apollo Oitosyros, 58 and Aphrodite Urania -is called Argimpasa, 59 and Poseidon Thagimasidas. 60 It is not their -custom however to make images, altars or temples to any except Ares, but -to him it is their custom to make them. - -60. They have all the same manner of sacrifice established for all their -religious rites equally, and it is thus performed:—the victim stands -with its fore-feet tied, and the sacrificing priest stands behind the -victim, and by pulling the end of the cord he throws the beast down; and -as the victim falls, he calls upon the god to whom he is sacrificing, -and then at once throws a noose round its neck, and putting a small -stick into it he turns it round and so strangles the animal, without -either lighting a fire or making any first offering from the victim or -pouring any libation over it: and when he has strangled it and flayed -off the skin, he proceeds to boil it. - -61. Now as the land of Scythia is exceedingly ill wooded, this -contrivance has been invented for the boiling of the flesh:—having -flayed the victims, they strip the flesh off the bones and then put it -into caldrons, if they happen to have any, of native make, which -very much resemble Lesbian mixing-bowls except that they are much -larger,—into these they put the flesh and boil it by lighting under it -the bones of the victim: if however thy have not at hand the caldron, -they put all the flesh into the stomachs of the victims and adding water -they light the bones under them; and these blaze up beautifully, and the -stomachs easily hold the flesh when it has been stripped off the bones: -thus an ox is made to boil itself, and the other kinds of victims each -boil themselves also. Then when the flesh is boiled, the sacrificer -takes a first offering of the flesh and of the vital organs and casts -it in front of him. And they sacrifice various kinds of cattle, but -especially horses. - -62. To the others of the gods they sacrifice thus and these kinds -of beasts, but to Ares as follows:—In each district of the several -governments 61 they have a temple of Ares set up in this way:—bundles -of brushwood are heaped up for about three furlongs 62 in length and -in breadth, but less in height; and on the top of this there is a level -square made, and three of the sides rise sheer but by the remaining one -side the pile may be ascended. Every year they pile on a hundred and -fifty waggon-loads of brushwood, for it is constantly settling down by -reason of the weather. 63 Upon this pile of which I speak each people -has an ancient iron sword 64 set up, and this is the sacred symbol 65 of -Ares. To this sword they bring yearly offerings of cattle and of horses; -and they have the following sacrifice in addition, beyond what they make -to the other gods, that is to say, of all the enemies whom they take -captive in war they sacrifice one man in every hundred, not in the same -manner as they sacrifice cattle, but in a different manner: for they -first pour wine over their heads, and after that they cut the throats of -the men, so that the blood runs into a bowl; and then they carry this up -to the top of the pile of brushwood and pour the blood over the sword. -This, I say, they carry up; and meanwhile below by the side of the -temple they are doing thus:—they cut off all the right arms of the -slaughtered men with the hands and throw them up into the air, and then -when they have finished offering the other victims, they go away; and -the arm lies wheresoever it has chanced to fall, and the corpse apart -from it. - -63. Such are the sacrifices which are established among them; but of -swine these make no use, nor indeed are they wont to keep them at all in -their land. - -64. That which relates to war is thus ordered with them:—When a Scythian -has slain his first man, he drinks some of his blood: and of all those -whom he slays in the battle he bears the heads to the king; for if he -has brought a head he shares in the spoil which they have taken, but -otherwise not. And he takes off the skin of the head by cutting it round -about the ears and then taking hold of the scalp and shaking it off; -afterwards he scrapes off the flesh with the rib of an ox, and works the -skin about with his hands; and when he has thus tempered it, he keeps it -as a napkin to wipe the hands upon, and hangs it from the bridle of the -horse on which he himself rides, and takes pride in it; for whosoever -has the greatest number of skins to wipe the hands upon, he is judged to -be the bravest man. Many also make cloaks to wear of the skins stripped -off, sewing them together like shepherds' cloaks of skins; 66 and many -take the skin together with the finger-nails off the right hands of -their enemies when they are dead, and make them into covers for their -quivers: now human skin it seems is both thick and glossy in appearance, -more brilliantly white than any other skin. Many also take the skins -off the whole bodies of men and stretch them on pieces of wood and carry -them about on their horses. - -65. Such are their established customs about these things; and to the -skulls themselves, not of all but of their greatest enemies, they do -thus:—the man saws off all below the eyebrows and clears out the inside; -and if he is a poor man he only stretches ox-hide round it and then -makes use of it; but if he be rich, besides stretching the ox-hide he -gilds it over within, and makes use of it as a drinking-cup. They do -this also if any of their own family have been at variance with them and -the man gets the better of his adversary in trial before the king; and -when strangers come to him whom he highly esteems, he sets these skulls -before them, and adds the comment that they being of his own family had -made war against him, and that he had got the better of them; and this -they hold to be a proof of manly virtue. - -66. Once every year each ruler of a district mixes in his own district -a bowl of wine, from which those of the Scythians drink by whom enemies -have been slain; but those by whom this has not been done do not taste -of the wine, but sit apart dishonoured; and this is the greatest of -all disgraces among them: but those of them who have slain a very great -number of men, drink with two cups together at the same time. - -67. Diviners there are many among the Scythians, and they divine with a -number of willow rods in the following manner:—they bring large bundles -of rods, and having laid them on the ground they unroll them, and -setting each rod by itself apart they prophesy; and while speaking thus, -they roll the rods together again, and after that they place them in -order a second time one by one. 67 This manner of divination they have -from their fathers: but the Enareës or "man-women" 68 say that Aphrodite -gave them the gift of divination, and they divine accordingly with -the bark of the linden-tree. Having divided the linden-bark into three -strips, the man twists them together in his fingers and untwists them -again, and as he does this he utters the oracle. - -68. When the king of the Scythians is sick, he sends for three of the -diviners, namely those who are most in repute, who divine in the manner -which has been said: and these say for the most part something like -this, namely that so and so has sworn falsely by the hearth of the king, -and they name one of the citizens, whosoever it may happen to be: now it -is the prevailing custom of the Scythians to swear by the hearth of the -king at the times when they desire to swear the most solemn oath. He -then who they say has sworn falsely, is brought forthwith held fast on -both sides; and when he has come the diviners charge him with this, that -he is shown by their divination to have sworn falsely by the hearth of -the king, and that for this reason the king is suffering pain: and -he denies and says that he did not swear falsely, and complains -indignantly: and when he denies it, the king sends for other diviners -twice as many in number, and if these also by looking into their -divination pronounce him guilty of having sworn falsely, at once they -cut off the man's head, and the diviners who came first part his goods -among them by lot; but if the diviners who came in afterwards acquit -him, other diviners come in, and again others after them. If then the -greater number acquit the man, the sentence is that the first diviners -shall themselves be put to death. - -69. They put them to death accordingly in the following manner:—first -they fill a waggon with brushwood and yoke oxen to it; then having bound -the feet of the diviners and tied their hands behind them and stopped -their mouths with gags, they fasten them down in the middle of the -brushwood, and having set fire to it they scare the oxen and let them -go: and often the oxen are burnt to death together with the diviners, -and often they escape after being scorched, when the pole to which they -are fastened has been burnt: and they burn the diviners in the manner -described for other causes also, calling them false prophets. Now when -the king puts any to death, he does not leave alive their sons either, -but he puts to death all the males, not doing any hurt to the females. - -70. In the following manner the Scythians make oaths to whomsoever they -make them:—they pour wine into a great earthenware cup and mingle with -it blood of those who are taking the oath to one another, either making -a prick with an awl or cutting with a dagger a little way into their -body, and then they dip into the cup a sword and arrows and a battle-axe -and a javelin; and having done this, they invoke many curses on the -breaker of the oath, and afterwards they drink it off, both they who are -making the oath and the most honourable of their company. - -71. The burial-place of the kings is in the land of the Gerrians, the -place up to which the Borysthenes is navigable. In this place, when -their king has died, they make a large square excavation in the earth; -and when they have made this ready, they take up the corpse (the body -being covered over with wax and the belly ripped up and cleansed, and -then sewn together again, after it has been filled with kyperos 69 -cut up and spices and parsley-seed and anise), and they convey it in -a waggon to another nation. Then those who receive the corpse thus -conveyed to them do the same as the Royal Scythians, that is they -cut off a part of their ear and shave their hair round about and cut -themselves all over the arms and tear their forehead and nose and pass -arrows through their left hand. Thence they convey in the waggon the -corpse of the king to another of the nations over whom they rule; and -they to whom they came before accompany them: and when they have gone -round to all conveying the corpse, then they are in the land of the -Gerrians, who have their settlements furthest away of all the nations -over whom they rule, and they have reached the spot where the burial -place is. After that, having placed the corpse in the tomb upon a bed of -leaves, they stick spears along on this side and that of the corpse and -stretch pieces of wood over them, and then they cover the place in with -matting. Then they strangle and bury in the remaining space of the -tomb one of the king's mistresses, his cup-bearer, his cook, his -horse-keeper, his attendant, and his bearer of messages, and also -horses, and a first portion of all things else, and cups of gold; for -silver they do not use at all, nor yet bronze. 70 Having thus done they -all join together to pile up a great mound, vying with one another and -zealously endeavouring to make it as large as possible. - -72. Afterwards, when the year comes round again, they do as -follows:—they take the most capable of the remaining servants,—and these -are native Scythians, for those serve him whom the king himself commands -to do so, and his servants are not bought for money,—of these attendants -then they strangle fifty and also fifty of the finest horses; and when -they have taken out their bowels and cleansed the belly, they fill it -with chaff and sew it together again. Then they set the half of a wheel -upon two stakes with the hollow side upwards, and the other half of the -wheel upon other two stakes, and in this manner they fix a number of -these; and after this they run thick stakes through the length of the -horses as far as the necks, and they mount them upon the wheels; and the -front pieces of wheel support the shoulders of the horses, while those -behind bear up their bellies, going by the side of the thighs; and both -front and hind legs hang in the air. On the horses they put bridles and -bits, and stretch the bridles tight in front of them and then tie them -up to pegs: and of the fifty young men who have been strangled they -mount each one upon his horse, having first 71 run a straight stake -through each body along by the spine up to the neck; and a part of this -stake projects below, which they fasten into a socket made in the other -stake that runs through the horse. Having set horsemen such as I have -described in a circle round the tomb, they then ride away. - -73. Thus they bury their kings; but as for the other Scythians, when -they die their nearest relations carry them round laid in waggons to -their friends in succession; and of them each one when he receives the -body entertains those who accompany it, and before the corpse they serve -up of all things about the same quantity as before the others. Thus -private persons are carried about for forty days, and then they are -buried: and after burying them the Scythians cleanse themselves in the -following way:—they soap their heads and wash them well, and then, for -their body, they set up three stakes leaning towards one another and -about them they stretch woollen felt coverings, and when they have -closed them as much as possible they throw stones heated red-hot into a -basin placed in the middle of the stakes and the felt coverings. - -74. Now they have hemp growing in their land, which is very like flax -except in thickness and in height, for in these respects the hemp is -much superior. This grows both of itself and with cultivation; and of -it the Thracians even make garments, which are very like those made of -flaxen thread, so that he who was not specially conversant with it would -not be able to decide whether the garments were of flax or of hemp; and -he who had not before seen stuff woven of hemp would suppose that the -garment was made of flax. - -75. The Scythians then take the seed of this hemp and creep under the -felt coverings, and then they throw the seed upon the stones which have -been heated red-hot: and it burns like incense and produces a vapour so -thick that no vapour-bath in Hellas would surpass it: and the Scythians -being delighted with the vapour-bath howl like wolves. 72 This is to -them instead of washing, for in fact they do not wash their bodies at -all in water. Their women however pound with a rough stone the wood of -the cypress and cedar and frankincense tree, pouring in water with it, -and then with this pounded stuff, which is thick, they plaster over all -their body and also their face; and not only does a sweet smell attach -to them by reason of this, but also when they take off the plaster on -the next day, their skin is clean and shining. - -76. This nation also 73 is very averse to adopting strange customs, -rejecting even those of other tribes among themselves, 74 but especially -those of the Hellenes, as the history of Anacharsis and also afterwards -of Skyles proved. 75 For as to Anacharsis first, when he was returning -to the abodes of the Scythians, after having visited many lands 76 and -displayed in them much wisdom, as he sailed through the Hellespont he -put in to Kyzicos: and since he found the people of Kyzicos celebrating -a festival very magnificently in honour of the Mother of the gods, -Anacharsis vowed to the Mother that if he should return safe and sound -to his own land, he would both sacrifice to her with the same rites as -he saw the men of Kyzicos do, and also hold a night festival. So when -he came to Scythia he went down into the region called Hylaia (this is -along by the side of the racecourse of Achilles and is quite full, as it -happens, of trees of all kinds),—into this, I say, Anacharsis went down, -and proceeded to perform all the ceremonies of the festival in honour of -the goddess, with a kettle-drum and with images hung about himself. And -one of the Scythians perceived him doing this and declared it to Saulios -the king; and the king came himself also, and when he saw Anacharsis -doing this, he shot him with an arrow and killed him. Accordingly at the -present time if one asks about Anacharsis, the Scythians say that they -do not know him, and for this reason, because he went out of his own -country to Hellas and adopted foreign customs. And as I heard from -Tymnes the steward 77 of Ariapeithes, he was the uncle on the father's -side of Idanthyrsos king of the Scythians, and the son of Gnuros, the -son of Lycos, the son of Spargapeithes. If then Anacharsis was of -this house, let him know that he died by the hand of his brother, -for Idanthyrsos was the son of Saulios, and Saulios was he who killed -Anacharsis. - -77. However I have heard also another story, told by the Peloponnesians, -that Anacharsis was sent out by the king of the Scythians, and so made -himself a disciple of Hellas; and that when he returned back he said -to him that had sent him forth, that the Hellenes were all busied about -every kind of cleverness except the Lacedemonians; but these alone knew -how to exchange speech sensibly. This story however has been invented 78 -without any ground by the Hellenes themselves; and however that may be, -the man was slain in the way that was related above. - -78. This man then fared thus badly by reason of foreign customs and -communication with Hellenes; and very many years afterwards Skyles the -son of Ariapeithes suffered nearly the same fate as he. For Ariapeithes -the king of the Scythians with other sons had Skyles born to him: and -he was born of a woman who was of Istria, and certainly not a native of -Scythia; and this mother taught him the language and letters of Hellas. -Afterwards in course of time Ariapeithes was brought to his end by -treachery at the hands of Spargapeithes the king of the Agathyrsians, -and Skyles succeeded to the kingdom; and he took not only that but also -the wife of his father, whose name was Opoia: this Opoia was a native -Scythian and from her was born Oricos to Ariapeithes. Now when Skyles -was king of the Scythians, he was by no means satisfied with the -Scythian manner of life, but was much more inclined towards Hellenic -ways because of the training with which he had been brought up, and he -used to do somewhat as follows:—When he came with the Scythians in arms -to the city of the Borysthenites (now these Borysthenites say that they -are of Miletos),—when Skyles came to these, he would leave his band in -the suburbs of the city and go himself within the walls and close the -gates. After that he would lay aside his Scythian equipments and -take Hellenic garments, and wearing them he would go about in the -market-place with no guards or any other man accompanying him (and they -watched the gates meanwhile, that none of the Scythians might see him -wearing this dress): and while in other respects too he adopted Hellenic -manners of life, he used also to perform worship to the gods according -to the customs of the Hellenes. Then having stayed a month or more than -that, he would put on the Scythian dress and depart. This he did many -times, and he both built for himself a house in Borysthenes and also -took to it a woman of the place as his wife. - -79. Since however it was fated that evil should happen to him, it -happened by an occasion of this kind:—he formed a desire to be initiated -in the rites of Bacchus-Dionysos, and as he was just about to receive 79 -the initiation, there happened a very great portent. He had in the city -of the Borysthenites a house of great size and built with large expense, -of which also I made mention a little before this, and round it were -placed sphinxes and griffins of white stone: on this house Zeus 7901 -caused a bolt to fall; and the house was altogether burnt down, -but Skyles none the less for this completed his initiation. Now the -Scythians make the rites of Bacchus a reproach against the Hellenes, for -they say that it is not fitting to invent a god like this, who impels -men to frenzy. So when Skyles had been initiated into the rites of -Bacchus, one of the Borysthenites went off 80 to the Scythians and said: -"Whereas ye laugh at us, O Scythians, because we perform the rite of -Bacchus and because the god seizes us, now this divinity has seized also -your king; and he is both joining in the rite of Bacchus and maddened -by the influence of the god. And if ye disbelieve me, follow and I -will show you." The chief men of the Scythians followed him, and the -Borysthenite led them secretly into the town and set them upon a -tower. So when Skyles passed by with the company of revellers, and the -Scythians saw him joining in the rite of Bacchus, they were exceedingly -grieved at it, and they went out and declared to the whole band that -which they had seen. - -80. After this when Skyles was riding out again to his own abode, the -Scythians took his brother Octamasades for their leader, who was a son -of the daughter of Teres, and made insurrection against Skyles. He then -when he perceived that which was being done to his hurt and for what -reason it was being done, fled for refuge to Thrace; and Octamasades -being informed of this, proceeded to march upon Thrace. So when he had -arrived at the river Ister, the Thracians met him; and as they were -about to engage battle, Sitalkes sent a messenger to Octamasades and -said: "Why must we make trial of one another in fight? Thou art my -sister's son and thou hast in thy power my brother. Do thou give him -back to me, and I will deliver to thee thy brother Skyles: and let -us not either of us set our armies in peril, either thou or I." Thus -Sitalkes proposed to him by a herald; for there was with Octamasades -a brother of Sitalkes, who had gone into exile for fear of him. And -Octamasades agreed to this, and by giving up his own mother's brother to -Sitalkes he received his brother Skyles in exchange: and Sitalkes when -he received his brother led him away as a prisoner, but Octamasades -cut off the head of Skyles there upon the spot. Thus do the Scythians -carefully guard their own customary observances, and such are the -penalties which they inflict upon those who acquire foreign customs -besides their own. - -81. How many the Scythians are I was not able to ascertain precisely, -but I heard various reports of the number: for reports say both that -they are very many in number and also that they are few, at least as -regards the true Scythians. 81 Thus far however they gave me evidence of -my own eyesight:—there is between the river Borysthenes and the Hypanis -a place called Exampaios, of which also I made mention somewhat before -this, saying that there was in it a spring of bitter water, from which -the water flows and makes the river Hypanis unfit to drink. In this -place there is set a bronze bowl, in size at least six times as large as -the mixing-bowl at the entrance of the Pontus, which Pausanias the son -of Cleombrotos dedicated: and for him who has never seen that, I will -make the matter clear by saying that the bowl in Scythia holds easily -six hundred amphors, 82 and the thickness of this Scythian bowl is six -fingers. This then the natives of the place told me had been made of -arrow-heads: for their king, they said, whose name was Ariantas, wishing -to know how many the Scythians were, ordered all the Scythians to bring -one arrow-head, each from his own arrow, and whosoever should not bring -one, he threatened with death. So a great multitude of arrow-heads was -brought, and he resolved to make of them a memorial and to leave it -behind him: from these then, they said, he made this bronze bowl and -dedicated it in this place Exampaios. - -82. This is what I heard about the number of the Scythians. Now this -land has no marvellous things except that it has rivers which are by far -larger and more numerous than those of any other land. One thing however -shall be mentioned which it has to show, and which is worthy of wonder -even besides the rivers and the greatness of the plain, that is to say, -they point out a footprint of Heracles in the rock by the bank of the -river Tyras, which in shape is like the mark of a man's foot but in size -is two cubits long. This then is such as I have said; and I will go back -now to the history which I was about to tell at first. - -83. While Dareios was preparing to go against the Scythians and was -sending messengers to appoint to some the furnishing of a land-army, to -others that of ships, and to others the bridging over of the Thracian -Bosphorus, Artabanos, the son of Hystaspes and brother of Dareios, urged -him by no means to make the march against the Scythians, telling him -how difficult the Scythians were to deal with. Since however he did not -persuade him, though he gave him good counsel, he ceased to urge; and -Dareios, when all his preparations had been made, began to march his -army forth from Susa. - -84. Then one of the Persians, Oiobazos, made request to Dareios that as -he had three sons and all were serving in the expedition, one might be -left behind for him: and Dareios said that as he was a friend and made a -reasonable request, he would leave behind all the sons. So Oiobazos was -greatly rejoiced, supposing that his sons had been freed from service, -but Dareios commanded those who had the charge of such things to put to -death all the sons of Oiobazos. - -85. These then were left, having been slain upon the spot where they -were: and Dareios meanwhile set forth from Susa and arrived at the -place on the Bosphorus where the bridge of ships had been made, in the -territory of Chalcedon; and there he embarked in a ship and sailed -to the so-called Kyanean rocks, which the Hellenes say formerly moved -backwards and forwards; and taking his seat at the temple 83 he gazed -upon the Pontus, which is a sight well worth seeing. Of all seas indeed -it is the most marvellous in its nature. The length of it is eleven -thousand one hundred furlongs, 84 and the breadth, where it is broadest, -three thousand three hundred: and of this great Sea the mouth is but -four furlongs broad, and the length of the mouth, that is of the neck of -water which is called Bosphorus, where, as I said, the bridge of ships -had been made, is not less than a hundred and twenty furlongs. This -Bosphorus extends to the Propontis; and the Propontis, being in breadth -five hundred furlongs and in length one thousand four hundred, has its -outlet into the Hellespont, which is but seven furlongs broad at the -narrowest place, though it is four hundred furlongs in length: and the -Hellespont runs out into that expanse of sea which is called the Egean. - -86. These measurements I have made as follows:—a ship completes on an -average in a long day a distance of seventy thousand fathoms, and in -a night sixty thousand. Now we know that to the river Phasis from the -mouth of the Sea (for it is here that the Pontus is longest) is a voyage -of nine days and eight nights, which amounts to one hundred and eleven -myriads 85 of fathoms; and these fathoms are eleven thousand one hundred -furlongs. Then from the land of the Sindians to Themiskyra on the river -Thermodon (for here is the broadest part of the Pontus) it is a voyage -of three days and two nights, which amounts to thirty-three myriads 86 -of fathoms or three thousand three hundred furlongs. This Pontus then -and also the Bosphorus and the Hellespont have been measured by me thus, -and their nature is such as has been said: and this Pontus also has a -lake which has its outlet into it, which lake is not much less in size -than the Pontus itself, and it is called Maiotis and "Mother of the -Pontus." - -87. Dareios then having gazed upon the Pontus sailed back to the bridge, -of which Mandrocles a Samian had been chief constructor; and having -gazed upon the Bosphorus also, he set up two pillars 8601 by it of white -stone with characters cut upon them, on the one Assyrian and on the -other Hellenic, being the names of all the nations which he was leading -with him: and he was leading with him all over whom he was ruler. The -whole number of them without the naval force was reckoned to be seventy -myriads 87 including cavalry, and ships had been gathered together to -the number of six hundred. These pillars the Byzantians conveyed to -their city after the events of which I speak, and used them for the -altar of Artemis Orthosia, excepting one stone, which was left standing -by the side of the temple of Dionysos in Byzantion, covered over with -Assyrian characters. Now the place on the Bosphorus where Dareios made -his bridge is, as I conclude, 8701 midway between Byzantion and the -temple at the mouth of the Pontus. - -88. After this Dareios being pleased with the floating bridge rewarded -the chief constructor of it, Mandrocles the Samian, with gifts tenfold; -88 and as an offering from these Mandrocles had a painting made of -figures to present the whole scene of the bridge over the Bosphorus and -king Dareios sitting in a prominent seat and his army crossing over; -this he caused to be painted and dedicated it as an offering in the -temple of Hera, with the following inscription: - - - "Bosphorus having bridged over, the straits fish-abounding, to Hera - Mandrocleës dedicates this, of his work to record; - A crown on himself he set, and he brought to the Samians glory, - And for Dareios performed everything after his mind." - -89. This memorial was made of him who constructed the bridge: and -Dareios, after he had rewarded Mandrocles with gifts, passed over into -Europe, having first commanded the Ionians to sail into the Pontus as -far as the river Ister, and when they arrived at the Ister, there to -wait for him, making a bridge meanwhile over the river; for the chief of -his naval force were the Ionians, the Aiolians and the Hellespontians. -So the fleet sailed through between the Kyanean rocks and made straight -for the Ister; and then they sailed up the river a two days' voyage from -the sea and proceeded to make a bridge across the neck, as it were, of -the river, where the mouths of the Ister part off. Dareios meanwhile, -having crossed the Bosphorus on the floating bridge, was advancing -through Thrace, and when he came to the sources of the river Tearos he -encamped for three days. - -90. Now the Tearos is said by those who dwell near it to be the best of -all rivers, both in other respects which tend to healing and especially -for curing diseases of the skin 89 both in men and in horses: and its -springs are thirty-eight in number, flowing all from the same rock, of -which some are cold and others warm. The way to them is of equal length -from the city of Heraion near Perinthos and from Apollonia upon the -Euxine Sea, that is to say two days' journey by each road. This Tearos -runs into the river Contadesdos and the Contadesdos into the Agrianes -and the Agrianes into the Hebros, which flows into the sea by the city -of Ainos. - -91. Dareios then, having come to this river and having encamped there, -was pleased with the river and set up a pillar there also, with an -inscription as follows: "The head-springs of the river Tearos give the -best and fairest water of all rivers; and to them came leading an army -against the Scythians the best and fairest of all men, Dareios the son -of Hystaspes, of the Persians and of all the Continent king." These were -the words which were there written. - -92. Dareios then set out from thence and came to another river whose -name is Artescos, which flows through the land of the Odrysians. Having -come to this river he did as follows:—he appointed a place for his -army and bade every man as he passed out by it place one stone in this -appointed place: and when the army had performed this, then he marched -away his army leaving behind great mounds of these stones. - -93. But before he came to the Ister he conquered first the Getai, who -believe in immortality: for the Thracians who occupy Salmydessos and -are settled above the cities of Apollonian and Mesambria, called the -Kyrmianai 90 and the Nipsaioi, delivered themselves over to Dareios -without fighting; but the Getai, who are the bravest and the most -upright in their dealings of all the Thracians, having betaken -themselves to obstinacy were forthwith subdued. - -94. And their belief in immortality is of this kind, that is to say, -they hold that they do not die, but that he who is killed goes to -Salmoxis, 91 a divinity, 92 whom some of them call Gebeleizis; and at -intervals of four years 93 they send one of themselves, whomsoever -the lot may select, as a messenger to Salmoxis, charging him with -such requests as they have to make on each occasion; and they send him -thus:—certain of them who are appointed for this have three javelins, -and others meanwhile take hold on both sides of him who is being sent to -Salmoxis, both by his hands and his feet, and first they swing him up, -then throw him into the air so as to fall upon the spear-points: and -if when he is pierced through he is killed, they think that the god is -favourable to them; but if he is not killed, they find fault with the -messenger himself, calling him a worthless man, and then having -found fault with him they send another: and they give him the charge -beforehand, while he is yet alive. These same Thracians also shoot -arrows up towards the sky when thunder and lightning come, and use -threats to the god, not believing that there exists any other god except -their own. - -95. This Salmoxis I hear from the Hellenes who dwell about the -Hellespont and the Pontus, was a man, and he became a slave in Samos, -and was in fact a slave of Pythagoras the son of Mnesarchos. Then having -become free he gained great wealth, and afterwards returned to his -own land: and as the Thracians both live hardly and are rather -simple-minded, this Salmoxis, being acquainted with the Ionian way of -living and with manners more cultivated 94 than the Thracians were used -to see, since he had associated with Hellenes (and not only that but -with Pythagoras, not the least able philosopher 95 of the Hellenes), -prepared a banqueting-hall, 96 where he received and feasted the chief -men of the tribe and instructed them meanwhile that neither he himself -nor his guests nor their descendants in succession after them would die; -but that they would come to a place where they would live for ever and -have all things good. While he was doing that which has been mentioned -and was saying these things, he was making for himself meanwhile -a chamber under the ground; and when his chamber was finished, he -disappeared from among the Thracians and went down into the underground -chamber, where he continued to live for three years: and they grieved -for his loss and mourned for him as dead. Then in the fourth year he -appeared to the Thracians, and in this way the things which Salmoxis -said became credible to them. - -96. Thus they say that he did; but as to this matter and the chamber -under ground, I neither disbelieve it nor do I very strongly believe, -but I think that this Salmoxis lived many years before Pythagoras. -However, whether there ever lived a man Salmoxis, or whether he is -simply a native deity of the Getai, let us bid farewell to him now. - -97. These, I say, having such manners as I have said, were subdued by -the Persians and accompanied the rest of the army: and when Dareios and -with him the land-army arrived at the Ister, then after all had passed -over, Dareios commanded the Ionians to break up the floating bridge and -to accompany him by land, as well as the rest of the troops which were -in the ships: and when the Ionians were just about to break it up and to -do that which he commanded, Coës the son of Erxander, who was commander -of the Mytilenians, said thus to Dareios, having first inquired whether -he was disposed to listen to an opinion from one who desired to declare -it: "O king, seeing that thou art about to march upon a land where no -cultivated ground will be seen nor any inhabited town, do thou therefore -let this bridge remain where it is, leaving to guard it those same -men who constructed it. Then, if we find the Scythians and fare as we -desire, we have a way of return; and also even if we shall not be able -to find them, at least our way of return is secured: for that we should -be worsted by the Scythians in fight I never feared yet, but rather that -we might not be able to find them, and might suffer some disaster in -wandering about. Perhaps some one will say that in speaking thus I am -speaking for my own advantage, in order that I may remain behind; but in -truth I am bringing forward, O king, the opinion which I found best for -thee, and I myself will accompany thee and not be left behind." With -this opinion Dareios was very greatly pleased and made answer to him in -these words: "Friend from Lesbos, when I have returned safe to my house, -be sure that thou appear before me, in order that I may requite thee -with good deeds for good counsel." - -98. Having thus said and having tied sixty knots in a thong, he called -the despots of the Ionians to speak with him and said as follows: -"Men of Ionia, know that I have given up the opinion which I formerly -declared with regard to the bridge; and do ye keep this thong and do -as I shall say:—so soon as ye shall have seen me go forward against the -Scythians, from that time begin, and untie a knot on each day: and if -within this time I am not here, and ye find that the days marked by the -knots have passed by, then sail away to your own lands. Till then, since -our resolve has thus been changed, guard the floating bridge, showing -all diligence to keep it safe and to guard it. And thus acting, ye will -do for me a very acceptable service." Thus said Dareios and hastened on -his march forwards. - -99. Now in front of Scythia in the direction towards the sea 97 lies -Thrace; and where a bay is formed in this land, there begins Scythia, -into which the Ister flows out, the mouth of the river being turned -towards the South-East Wind. Beginning at the Ister then I am about to -describe the coast land of the true Scythia, with regard to measurement. -At once from the Ister begins this original land of Scythia, and it -lies towards the midday and the South Wind, extending as far as the city -called Carkinitis. After this the part which lies on the coast of the -same sea still, a country which is mountainous and runs out in the -direction of the Pontus, is occupied by the Tauric race, as far as the -peninsula which is called the "Rugged Chersonese"; and this extends to -the sea which lies towards the East Wind: for two sides of the Scythian -boundaries lie along by the sea, one by the sea on the South, and the -other by that on the East, just as it is with Attica: and in truth the -Tauroi occupy a part of Scythia which has much resemblance to Attica; it -is as if in Attica another race and not the Athenians occupied the hill -region 98 of Sunion, supposing it to project more at the point into -the sea, that region namely which is cut off by a line from Thoricos to -Anaphlystos. Such I say, if we may be allowed to compare small things -such as this with great, is the form of the Tauric land. 99 For him -however who has not sailed along this part of the coast of Attica I will -make it clear by another comparison:—it is as if in Iapygia another race -and not the Iapygians had cut off for themselves and were holding -that extremity of the land which is bounded by a line beginning at the -harbour of Brentesion and running to Taras. And in mentioning these two -similar cases I am suggesting many other things also to which the Tauric -land has resemblance. - -100. After the Tauric land immediately come Scythians again, occupying -the parts above the Tauroi and the coasts of the Eastern sea, that is to -say the parts to the West of the Kimmerian Bosphorus and of the Maiotian -lake, as far as the river Tanaïs, which runs into the corner of this -lake. In the upper parts which tend inland Scythia is bounded (as we -know) 100 by the Agathyrsians first, beginning from the Ister, and -then by the Neuroi, afterwards by the Androphagoi, and lastly by the -Melanchlainoi. - -101. Scythia then being looked upon as a four-sided figure with two of -its sides bordered by the sea, has its border lines equal to one another -in each direction, that which tends inland and that which runs along -by the sea: for from Ister to the Borysthenes is ten days' journey, -and from the Borysthenes to the Maiotian lake ten days' more; and -the distance inland to the Melanchlainoi, who are settled above the -Scythians, is a journey of twenty days. Now I have reckoned the day's -journey at two hundred furlongs: 101 and by this reckoning the cross -lines of Scythia 102 would be four thousand furlongs in length, and the -perpendiculars which tend inland would be the same number of furlongs. -Such is the size of this land. - -102. The Scythians meanwhile having considered with themselves that they -were not able to repel the army of Dareios alone by a pitched battle, -proceeded to send messengers to those who dwelt near them: and already -the kings of these nations had come together and were taking counsel -with one another, since so great an army was marching towards them. Now -those who had come together were the kings of the Tauroi, Agathyrsians, -Neuroi, Androphagoi, Melanchlainoi, Gelonians, Budinoi and Sauromatai. - -103. Of these the Tauroi have the following customs:—they sacrifice to -the "Maiden" both ship-wrecked persons and also those Hellenes whom they -can capture by putting out to sea against them; 103 and their manner -of sacrifice is this:—when they have made the first offering from the -victim they strike his head with a club: and some say that they push -the body down from the top of the cliff (for it is upon a cliff that -the temple is placed) and set the head up on a stake; but others, while -agreeing as to the heads, say nevertheless that the body is not pushed -down from the top of the cliff, but buried in the earth. This divinity -to whom they sacrifice, the Tauroi themselves say is Iphigeneia the -daughter of Agamemnon. Whatsoever enemies they have conquered they -treat in this fashion:—each man cuts off a head and bears it away to his -house; then he impales it on a long stake and sets it up above his house -raised to a great height, generally above the chimney; and they say that -these are suspended above as guards to preserve the whole house. This -people has its living by plunder and war. - -104. The Agathyrsians are the most luxurious of men and wear gold -ornaments for the most part: also they have promiscuous intercourse with -their women, in order that they may be brethren to one another and being -all nearly related may not feel envy or malice one against another. In -their other customs they have come to resemble the Thracians. - -105. The Neuroi practise the Scythian customs: and one generation before -the expedition of Dareios it so befell them that they were forced -to quit their land altogether by reason of serpents: for their land -produced serpents in vast numbers, and they fell upon them in still -larger numbers from the desert country above their borders; until at -last being hard pressed they left their own land and settled among the -Budinoi. These men it would seem are wizards; for it is said of them by -the Scythians and by the Hellenes who are settled in the Scythian land -that once in every year each of the Neuroi becomes a wolf for a few -days and then returns again to his original form. For my part I do not -believe them when they say this, but they say it nevertheless, and swear -it moreover. - -106. The Androphagoi have the most savage manners of all human beings, -and they neither acknowledge any rule of right nor observe any customary -law. They are nomads and wear clothing like that of the Scythians, but -have a language of their own; and alone of all these nations they are -man-eaters. - -107. The Melanchlainoi wear all of them black clothing, whence also they -have their name; and they practise the customs of the Scythians. - -108. The Budinoi are a very great and numerous race, and are all very -blue-eyed and fair of skin: and in their land is built a city of wood, -the name of which is Gelonos, and each side of the wall is thirty -furlongs in length and lofty at the same time, all being of wood; and -the houses are of wood also and the temples; for there are in it temples -of Hellenic gods furnished after Hellenic fashion with sacred images and -altars and cells, 104 all of wood; and they keep festivals every -other year 105 to Dionysos and celebrate the rites of Bacchus: for the -Gelonians are originally Hellenes, and they removed 106 from the trading -stations on the coast and settled among the Budinoi; and they use partly -the Scythian language and partly the Hellenic. The Budinoi however -do not use the same language as the Gelonians, nor is their manner of -living the same: - -109, for the Budinoi are natives of the soil and a nomad people, and -alone of the nations in these parts feed on fir-cones; 107 but the -Gelonians are tillers of the ground and feed on corn and have gardens, -and resemble them not at all either in appearance or in complexion of -skin. However by the Hellenes the Budinoi also are called Gelonians, -not being rightly so called. Their land is all thickly overgrown with -forests of all kinds of trees, and in the thickest forest there is a -large and deep lake, and round it marshy ground and reeds. In this -are caught otters and beavers and certainly other wild animals with -square-shaped faces. The fur of these is sewn as a fringe round their -coats of skin, and the testicles are made use of by them for curing -diseases of the womb. - -110. About the Sauromatai the following tale is told:—When the Hellenes -had fought with the Amazons,—now the Amazons are called by the Scythians -Oiorpata, 108 which name means in the Hellenic tongue "slayers of men," -for "man" they call oior, and pata means "to slay,"—then, as the -story goes, the Hellenes, having conquered them in the battle at the -Thermodon, were sailing away and conveying with them in three ships as -many Amazons as they were able to take prisoners. These in the open sea -set upon the men and cast them out of the ships; but they knew nothing -about ships, nor how to use rudders or sails or oars, and after they -had cast out the men they were driven about by wave and wind and came to -that part of the Maiotian lake where Cremnoi stands; now Cremnoi is in -the land of the free Scythians. 109 There the Amazons disembarked from -their ships and made their way into the country, and having met first -with a troop of horses feeding they seized them, and mounted upon these -they plundered the property of the Scythians. - -111. The Scythians meanwhile were not able to understand the matter, -for they did not know either their speech or their dress or the race to -which they belonged, but were in wonder as to whence they had come and -thought that they were men, of an age corresponding to their appearance: -and finally they fought a battle against them, and after the battle -the Scythians got possession of the bodies of the dead, and thus -they discovered that they were women. They took counsel therefore and -resolved by no means to go on trying to kill them, but to send against -them the youngest men from among themselves, making conjecture of the -number so as to send just as many men as there were women. These were -told to encamp near them, and do whatsoever they should do; if however -the women should come after them, they were not to fight but to retire -before them, and when the women stopped, they were to approach near and -encamp. This plan was adopted by the Scythians because they desired to -have children born from them. - -112. The young men accordingly were sent out and did that which had been -commanded them: and when the Amazons perceived that they had not come -to do them any harm, they let them alone; and the two camps approached -nearer to one another every day: and the young men, like the Amazons, -had nothing except their arms and their horses, and got their living, as -the Amazons did, by hunting and by taking booty. - -113. Now the Amazons at midday used to scatter abroad either one by one -or by two together, dispersing to a distance from one another to ease -themselves; and the Scythians also having perceived this did the same -thing: and one of the Scythians came near to one of those Amazons who -were apart by themselves, and she did not repulse him but allowed him -to lie with her: and she could not speak to him, for they did not -understand one another's speech, but she made signs to him with her hand -to come on the following day to the same place and to bring another with -him, signifying to him that there should be two of them, and that she -would bring another with her. The young man therefore, when he returned, -reported this to the others; and on the next day he came himself to the -place and also brought another, and he found the Amazon awaiting him -with another in her company. Then hearing this the rest of the young men -also in their turn tamed for themselves the remainder of the Amazons; - -114, and after this they joined their camps and lived together, each man -having for his wife her with whom he had had dealings at first; and the -men were not able to learn the speech of the women, but the women came -to comprehend that of the men. So when they understood one another, -the men spoke to the Amazons as follows: "We have parents and we have -possessions; now therefore let us no longer lead a life of this kind, -but let us go away to the main body of our people and dwell with them; -and we will have you for wives and no others." They however spoke thus -in reply: "We should not be able to live with your women, for we and -they have not the same customs. We shoot with bows and hurl javelins and -ride horses, but the works of women we never learnt; whereas your women -do none of these things which we said, but stay in the waggons and work -at the works of women, neither going out to the chase nor anywhither -else. We therefore should not be able to live in agreement with them: -but if ye desire to keep us for your wives and to be thought honest men, -go to your parents and obtain from them your share of the goods, and -then let us go and dwell by ourselves." - -115. The young men agreed and did this; and when they had obtained the -share of the goods which belonged to them and had returned back to the -Amazons, the women spoke to them as follows: "We are possessed by fear -and trembling to think that we must dwell in this place, having not -only separated you from your fathers, but also done great damage to your -land. Since then ye think it right to have us as your wives, do this -together with us,—come and let us remove from this land and pass over -the river Tanaïs and there dwell." - -116. The young men agreed to this also, and they crossed over the Tanaïs -and made their way towards the rising sun for three days' journey from -Tanaïs, and also towards the North Wind for three days' journey from -the Maiotian lake: and having arrived at the place where they are now -settled, they took up their abode there: and from thenceforward the -women of the Sauromatai practise their ancient way of living, going out -regularly on horseback to the chase both in company with the men and -apart from them, and going regularly to war, and wearing the same dress -as the men. - -117. And the Sauromatai make use of the Scythian tongue, speaking it -barbarously however from the first, since the Amazons did not learn it -thoroughly well. As regards marriages their rule is this, that no maiden -is married until she has slain a man of their enemies; and some of them -even grow old and die before they are married, because they are not able -to fulfil the requirement of the law. - -118. To the kings of these nations then, which have been mentioned -in order, the messengers of the Scythians came, finding them gathered -together, and spoke declaring to them how the Persian king, after having -subdued all things to himself in the other continent, had laid a bridge -over the neck of the Bosphorus and had crossed over to that continent, -and having crossed over and subdued the Thracians, was making a bridge -over the river Ister, desiring to bring under his power all these -regions also. "Do ye therefore," they said, "by no means stand aloof and -allow us to be destroyed, but let us become all of one mind and oppose -him who is coming against us. If ye shall not do so, we on our part -shall either be forced by necessity to leave our land, or we shall stay -in it and make a treaty with the invader; for what else can we do if ye -are not willing to help us? and for you after this 110 it will be in -no respect easier; for the Persian has come not at all less against you -than against us, nor will it content him to subdue us and abstain from -you. And of the truth of that which we say we will mention a strong -evidence: if the Persian had been making his expedition against us -alone, because he desired to take vengeance for the former servitude, -he ought to have abstained from all the rest and to have come at once to -invade our land, and he would thus have made it clear to all that he -was marching to fight against the Scythians and not against the rest. -In fact however, ever since he crossed over to this continent, he has -compelled all who came in his way to submit to him, and he holds under -him now not only the other Thracians but also the Getai, who are our -nearest neighbours." - -119. When the Scythians proposed this, the kings who had come from the -various nations took counsel together, and their opinions were divided. -The kings of the Gelonians, of the Budinoi and of the Sauromatai agreed -together and accepted the proposal that they should help the Scythians, -but those of the Agathyrsians, Neuroi, Androphagoi, Melanchlainoi and -Tauroi returned answer to the Scythians as follows: "If ye had not been -the first to do wrong to the Persians and to begin war, then we should -have surely thought that ye were speaking justly in asking for those -things for which ye now ask, and we should have yielded to your request -and shared your fortunes. As it is however, ye on the one hand made -invasion without us into their land, and bare rule over the Persians for -so long a time as God permitted you; and they in their turn, since -the same God stirs them up, are repaying you with the like. As for us -however, neither at that time did we do any wrong to these men nor now -shall we attempt to do any wrong to them unprovoked: if however the -Persians shall come against our land also, and do wrong first to us, we -also shall refuse to submit 111: but until we shall see this, we shall -remain by ourselves, for we are of opinion that the Persians have come -not against us, but against those who were the authors of the wrong." - -120. When the Scythians heard this answer reported, they planned not to -fight a pitched battle openly, since these did not join them as allies, -but to retire before the Persians and to drive away their cattle from -before them, choking up with earth the wells and the springs of water by -which they passed and destroying the grass from off the ground, having -parted themselves for this into two bodies; and they resolved that the -Sauromatai should be added to one of their divisions, namely that over -which Scopasis was king, and that these should move on, if the Persians -turned in that direction, straight towards the river Tanaïs, retreating -before him by the shore of the Maiotian lake; and when the Persian -marched back again, they should come after and pursue him. This was one -division of their kingdom, appointed to go by the way which has been -said; and the other two of the kingdoms, the large one over which -Idanthyrsos was king, and the third of which Taxakis was king, were to -join together in one, with the Gelonians and the Budinoi added to them, -and they also were to retire before the Persians one day's march in -front of them, going on out of their way and doing that which had been -planned. First they were to move on straight for the countries which had -refused to give their alliance, in order that they might involve these -also in the war, and though these had not voluntarily undertaken the war -with the Persians, they were to involve them in it nevertheless against -their will; and after that they were to return to their own land and -attack the enemy, if it should seem good to them in council so to do. - -121. Having formed this plan the Scythians went to meet the army of -Dareios, sending off the best of their horsemen before them as scouts; -but all 112 the waggons in which their children and their women lived -they sent on, and with them all their cattle (leaving only so much as -was sufficient to supply them with food), and charged them that they -should proceed continually towards the North Wind. These, I say, were -being carried on before: - -122, but when the scouts who went in front of the Scythians discovered -the Persians distant about three days' march from Ister, then the -Scythians having discovered them continued to pitch their camp one day's -march in front, destroying utterly that which grew from the ground: and -when the Persians saw that the horsemen of the Scythians had made their -appearance, they came after them following in their track, while the -Scythians continually moved on. After this, since they had directed -their march towards the first of the divisions, the Persians continued -to pursue towards the East and the river Tanaïs; and when the Scythians -crossed over the river Tanaïs, the Persians crossed over after them and -continued still to pursue, until they had passed quite through the land -of the Sauromatai and had come to that of the Budinoi. - -123. Now so long as the Persians were passing through Scythia and the -land of the Sauromatai, they had nothing to destroy, seeing that the -land was bare, 113 but when they invaded the land of the Budinoi, -then they fell in with the wooden wall, which had been deserted by the -Budinoi and left wholly unoccupied, and this they destroyed by fire. -Having done so they continued to follow on further in the tracks of -the enemy, until they had passed through the whole of this land and had -arrived at the desert. This desert region is occupied by no men, and it -lies above the land of the Budinoi, extending for a seven days' journey; -and above this desert dwell the Thyssagetai, and four large rivers flow -from them through the land of the Maiotians and run into that which is -called the Maiotian lake, their names being as follows,—Lycos, Oaros, -Tanaïs, Syrgis. 114 - -124. When therefore Dareios came to the desert region, he ceased from -his course and halted his army upon the river Oaros. Having so done he -began to build eight large fortifications at equal distances from one -another, that is to say about sixty furlongs, of which the ruins -still existed down to my time; and while he was occupied in this, -the Scythians whom he was pursuing came round by the upper parts and -returned back to Scythia. Accordingly, since these had altogether -disappeared and were no longer seen by the Persians at all, Dareios left -those fortifications half finished, and turning back himself began to -go towards the West, supposing that these were the whole body of the -Scythians and that they were flying towards the West. - -125. And marching his army as quickly as possible, when he came to -Scythia he met with the two divisions of the Scythians together, and -having fallen in with these he continued to pursue them, while they -retired out of his way one day's journey in advance: and as Dareios did -not cease to come after them, the Scythians according to the plan which -they had made continued to retire before him towards the land of those -who had refused to give their alliance, and first towards that of the -Melanchlainoi; and when Scythians and Persians both together had invaded -and disturbed these, the Scythians led the way to the country of the -Androphagoi; and when these had also been disturbed, they proceeded to -the land of the Neuroi; and while these too were being disturbed, the -Scythians went on retiring before the enemy to the Agathyrsians. The -Agathyrsians however, seeing that their next neighbours also were flying -from the Scythians and had been disturbed, sent a herald before the -Scythians invaded their land and proclaimed to the Scythians not to set -foot upon their confines, warning them that if they should attempt -to invade the country, they would first have to fight with them. The -Agathyrsians then having given this warning came out in arms to their -borders, meaning to drive off those who were coming upon them; but -the Melanchlainoi and Androphagoi and Neuroi, when the Persians and -Scythians together invaded them, did not betake themselves to brave -defence but forgot their former threat 115 and fled in confusion ever -further towards the North to the desert region. The Scythians however, -when the Agathyrsians had warned them off, did not attempt any more to -come to these, but led the Persians from the country of the Neuroi back -to their own land. - -126. Now as this went on for a long time and did not cease, Dareios sent -a horseman to Idanthyrsos king of the Scythians and said as follows: -"Thou most wondrous man, why dost thou fly for ever, when thou mightest -do of these two things one?—if thou thinkest thyself able to make -opposition to my power, stand thou still and cease from wandering -abroad, and fight; but if thou dost acknowledge thyself too weak, cease -then in that case also from thy course, and come to speech with thy -master, bringing to him gifts of earth and water." - -127. To this the king of the Scythians Idanthyrsos made answer thus: "My -case, O Persian, stands thus:—Never yet did I fly because I was afraid, -either before this time from any other man, or now from thee; nor have -I done anything different now from that which I was wont to do also in -time of peace: and as to the cause why I do not fight with thee at once, -this also I will declare to thee. We have neither cities nor land sown -with crops, about which we should fear lest they should be captured -or laid waste, and so join battle more speedily with you; but if it -be necessary by all means to come to this speedily, know that we have -sepulchres in which our fathers are buried; therefore come now, find -out these and attempt to destroy them, and ye shall know then whether we -shall fight with you for the sepulchres or whether we shall not fight. -Before that however, unless the motion comes upon us, we shall not join -battle with thee. About fighting let so much as has been said suffice; -but as to masters, I acknowledge none over me but Zeus my ancestor and -Hestia the queen of the Scythians. To thee then in place of gifts of -earth and water I shall send such things as it is fitting that thou -shouldest receive; and in return for thy saying that thou art my master, -for that I say, woe betide thee." 116 This is the proverbial "saying of -the Scythians." 117 - -128. The herald then had departed to report this to Dareios; and the -kings of the Scythians, having heard mention of subjection to a master, -were filled with wrath. They sent accordingly the division which was -appointed to be joined with the Sauromatai, that division of which -Scopasis was in command, bidding them come to speech with the Ionians, -namely those who were guarding the bridge of the Ister, and meanwhile -they who were left behind resolved not to lead the Persians wandering -about any more, but to attack them constantly as they were getting -provisions. Therefore they observed the soldiers of Dareios as they got -provisions, and did that which they had determined: and the cavalry of -the Scythians always routed that of the enemy, but the Persian horsemen -as they fled fell back upon the men on foot, and these would come up to -their assistance; and meanwhile the Scythians when they had driven in -the cavalry turned back, fearing the men on foot. Also by night the -Scythians used to make similar attacks: - -129, and the thing which, strange to say, most helped the Persians and -hindered the Scythians in their attacks upon the camp of Dareios, I will -mention, namely the voice of the asses and the appearance of the mules; -for Scythia produces neither ass nor mule, as I have declared before, -nor is there at all in the Scythian country either ass or mule on -account of the cold. The asses accordingly by riotously braying used to -throw into confusion the cavalry of the Scythians; and often, as they -were in the middle of riding against the Persians, when the horses heard -the voice of the asses they turned back in confusion and were possessed -with wonder, pricking up their ears, because they had never heard such a -voice nor seen the form of the creature before. - -130. So far then the Persians had the advantage for a small part of the -war. 118 But the Scythians, whenever they saw that the Persians were -disquieted, then in order that they might remain a longer time in -Scythia and in remaining might suffer by being in want of everything, -would leave some of their own cattle behind with the herdsmen, while -they themselves rode out of the way to another place, and the Persians -would come upon the cattle and take them, and having taken them they -were elated at what they had done. - -131. As this happened often, at length Dareios began to be in straits; -and the kings of the Scythians perceiving this sent a herald bearing -as gifts to Dareios a bird and a mouse and a frog and five arrows. The -Persians accordingly asked the bearer of the gifts as to the meaning -of the gifts which were offered; but he said that nothing more had been -commanded to him but to give them and get away as speedily as possible; -and he bade the Persians find out for themselves, if they had wisdom, -that which the gifts were meant to express. - -132. Having heard this the Persians took counsel with one another; and -the opinion of Dareios was that the Scythians were giving to him both -themselves and also earth and water, making his conjecture by this, -namely that a mouse is produced in the earth and feeds on the same -produce of the earth as man, and a frog in the water, while a bird has -great resemblance to a horse; 119 and moreover that in giving the arrows -they were delivering up their own might in battle. This was the opinion -expressed by Dareios; but the opinion of Gobryas, one of the seven men -who killed the Magian, was at variance with it, for he conjectured that -the gifts expressed this: "Unless ye become birds and fly up into the -heaven, O Persians, or become mice and sink down under the earth, or -become frogs and leap into the lakes, ye shall not return back home, but -shall be smitten by these arrows." - -133. The Persians then, I say, were making conjecture of the gifts: -and meanwhile the single division of the Scythians, that which had been -appointed at first to keep guard along the Maiotian lake and then to go -to the Ister and come to speech with the Ionians, when they arrived -at the bridge spoke as follows: "Ionians, we have come bringing you -freedom, if at least ye are willing to listen to us; for we are informed -that Dareios gave you command to guard the bridge for sixty days only, -and then, if he had not arrived within that time, to get you away to -your own land. Now therefore, if ye do as we say, ye will be without -blame from his part and without blame also from ours: stay the appointed -days and then after that get you away." They then, when the Ionians had -engaged themselves to do this, hastened back again by the quickest way: - -134, and meanwhile, after the coming of the gifts to Dareios, the -Scythians who were left had arrayed themselves against the Persians with -both foot and horse, meaning to engage battle. Now when the Scythians -had been placed in battle-array, a hare darted through them into the -space between the two armies, and each company of them, as they saw the -hare, began to run after it. When the Scythians were thus thrown into -disorder and were raising loud cries, Dareios asked what was this -clamour arising from the enemy; and hearing that they were running after -the hare, he said to those men to whom he was wont to say things at -other times: "These men have very slight regard for us, and I perceive -now that Gobryas spoke rightly about the Scythian gifts. Seeing then -that now I myself too think that things are so, we have need of good -counsel, in order that our retreat homewards may be safely made." To -this replied Gobryas and said: "O king, even by report I was almost -assured of the difficulty of dealing with these men; and when I came I -learnt it still more thoroughly, since I saw that they were mocking us. -Now therefore my opinion is, that as soon as night comes on, we kindle -the camp-fires as we are wont to do at other times also, and deceive -with a false tale those of our men who are weakest to endure hardships, -and tie up all the asses and get us away, before either the Scythians -make for the Ister to destroy the bridge or something be resolved by the -Ionians which may be our ruin." - -135. Thus Gobryas advised; and after this, when night came on, Dareios -acted on this opinion. Those of his men who were weakened by fatigue and -whose loss was of least account, these he left behind in the camp, and -the asses also tied up: and for the following reasons he left behind the -asses and the weaker men of his army,—the asses in order that they might -make a noise which should be heard, and the men really because of their -weakness, but on a pretence stated openly that he was about to attack -the Scythians with the effective part of the army, and that they -meanwhile were to be defenders of the camp. Having thus instructed those -who were left behind, and having kindled camp-fires, Dareios hastened -by the quickest way towards the Ister: and the asses, having no longer -about them the usual throng, 120 very much more for that reason caused -their voice to be heard; 121 so the Scythians, hearing the asses, -supposed surely that the Persians were remaining in their former place. - -136. But when it was day, those who were left behind perceived that -they had been betrayed by Dareios, and they held out their hands in -submission to the Scythians, telling them what their case was; and the -Scythians, when they heard this, joined together as quickly as possible, -that is to say the two combined divisions of the Scythians and the -single division, and also the Sauromatai, 122 Budinoi, and Gelonians, -and began to pursue the Persians, making straight for the Ister: but as -the Persian army for the most part consisted of men on foot, and was -not acquainted with the roads (the roads not being marked with tracks), -while the Scythian army consisted of horsemen and was acquainted -with the shortest cuts along the way, they missed one another and the -Scythians arrived at the bridge much before the Persians. Then having -learnt that the Persians had not yet arrived, they said to the Ionians -who were in the ships: "Ionians, the days of your number are past, and -ye are not acting uprightly in that ye yet remain waiting: but as ye -stayed before from fear, so now break up the passage as quickly as ye -may, and depart free and unhurt, 123 feeling thankfulness both to the -gods and to the Scythians: and him who was formerly your master we -will so convince, that he shall never again march with an army upon any -nation." - -137. Upon this the Ionians took counsel together; and Miltiades the -Athenian on the one hand, who was commander and despot of the men of -the Chersonese in Hellespont, was of opinion that they should follow the -advice of the Scythians and set Ionia free: but Histiaios the Milesian -was of the opposite opinion to this; for he said that at the present -time it was by means of Dareios that each one of them was ruling as -despot over a city; and if the power of Dareios should be destroyed, -neither he himself would be able to bear rule over the Milesians, nor -would any other of them be able to bear rule over any other city; for -each of the cities would choose to have popular rather than despotic -rule. When Histiaios declared his opinion thus, forthwith all turned to -this opinion, whereas at the first they were adopting that of Miltiades. - -138. Now these were they who gave the vote between the two opinions, and -were men of consequence in the eyes of the king, 124—first the despots -of the Hellespontians, Daphnis of Abydos, Hippoclos of Lampsacos, -Herophantos of Parion, Metrodoros of Proconnesos, Aristagoras of -Kyzicos, and Ariston of Byzantion, these were those from the Hellespont; -and from Ionia, Strattis of Chios, Aiakes of Samos, Laodamas of Phocaia, -and Histiaios of Miletos, whose opinion had been proposed in opposition -to that of Miltiades; and of the Aiolians the only man of consequence -there present was Aristagoras of Kyme. - -139. When these adopted the opinion of Histiaios, they resolved to add -to it deeds and words as follows, namely to break up that part of the -bridge which was on the side towards the Scythians, to break it up, I -say, for a distance equal to the range of an arrow, both in order that -they might be thought to be doing something, though in fact they were -doing nothing, and for fear that the Scythians might make an attempt -using force and desiring to cross the Ister by the bridge: and in -breaking up that part of the bridge which was towards Scythia they -resolved to say that they would do all that which the Scythians desired. -This they added to the opinion proposed, and then Histiaios coming forth -from among them made answer to the Scythians as follows: "Scythians, ye -are come bringing good news, and it is a timely haste that ye make to -bring it; and ye on your part give us good guidance, while we on ours -render to you suitable service. For, as ye see, we are breaking up the -passage, and we shall show all zeal in our desire to be free: and while -we are breaking up the bridge, it is fitting that ye should be seeking -for those of whom ye speak, and when ye have found them, that ye should -take vengeance on them on behalf of us as well as of yourselves in such -manner as they deserve." - -140. The Scythians then, believing for the second time that the Ionians -were speaking the truth, turned back to make search for the Persians, -but they missed altogether their line of march through the land. Of this -the Scythians themselves were the cause, since they had destroyed the -pastures for horses in that region and had choked up with earth the -springs of water; for if they had not done this, it would have been -possible for them easily, if they desired it, to discover the Persians: -but as it was, by those things wherein they thought they had taken their -measures best, they failed of success. The Scythians then on their part -were passing through those regions of their own land where there was -grass for the horses and springs of water, and were seeking for the -enemy there, thinking that they too were taking a course in their -retreat through such country as this; while the Persians in fact marched -keeping carefully to the track which they had made before, and so they -found the passage of the river, though with difficulty: 125 and as they -arrived by night and found the bridge broken up, they were brought to -the extreme of fear, lest the Ionians should have deserted them. - -141. Now there was with Dareios an Egyptian who had a voice louder than -that of any other man on earth, and this man Dareios ordered to take his -stand upon the bank of the Ister and to call Histiaios of Miletos. He -accordingly proceeded to do so; and Histiaios, hearing the first hail, -produced all the ships to carry the army over and also put together the -bridge. - -142. Thus the Persians escaped, and the Scythians in their search missed -the Persians the second time also: and their judgment of the Ionians is -that on the one hand, if they be regarded as free men, they are the most -worthless and cowardly of all men, but on the other hand, if regarded -as slaves, they are the most attached to their master and the least -disposed to run away of all slaves. This is the reproach which is cast -against the Ionians by the Scythians. - -143. Dareios then marching through Thrace arrived at Sestos in the -Chersonese; and from that place, he passed over himself in his ships to -Asia, but to command his army in Europe he left Megabazos a Persian, to -whom Dareios once gave honour by uttering in the land of Persia 126 this -saying:—Dareios was beginning to eat pomegranates, and at once when he -opened the first of them, Artabanos his brother asked him of what he -would desire to have as many as there were seeds in the pomegranate: and -Dareios said that he would desire to have men like Megabazos as many as -that in number, rather than to have Hellas subject to him. In Persia, I -say, he honoured him by saying these words, and at this time he left him -in command with eight myriads 127 of his army. - -144. This Megabazos uttered one saying whereby he left of himself an -imperishable memory with the peoples of Hellespont: for being once at -Byzantion he heard that the men of Calchedon had settled in that region -seventeen years before the Byzantians, and having heard it he said that -those of Calchedon at that time chanced to be blind; for assuredly they -would not have chosen the worse place, when they might have settled in -that which was better, if they had not been blind. This Megabazos it was -who was left in command at that time in the land of the Hellespontians, -and he proceeded to subdue all who did not take the side of the Medes. - -145. He then was doing thus; and at this very same time a great -expedition was being made also against Libya, on an occasion which -I shall relate when I have first related this which follows.—The -children's children of those who voyaged in the Argo, having been driven -forth by those Pelasgians who carried away at Brauron the women of the -Athenians,—having been driven forth I say by these from Lemnos, had -departed and sailed to Lacedemon, and sitting down on Mount Taÿgetos -they kindled a fire. The Lacedemonians seeing this sent a messenger to -inquire who they were and from whence; and they answered the question -of the messenger saying that they were Minyai and children of heroes who -sailed in the Argo, for 128 these, they said, had put in to Lemnos and -propagated the race of which they sprang. The Lacedemonians having heard -the story of the descent of the Minyai, sent a second time and asked for -what purpose they had come into the country and were causing a fire to -blaze. They said that they had been cast out by the Pelasgians, and were -come now to the land of their fathers, 129 for most just it was that -this should so be done; and they said that their request was to be -permitted to dwell with these, having a share of civil rights and a -portion allotted to them of the land. And the Lacedemonians were content -to receive the Minyai upon the terms which they themselves desired, -being most of all impelled to do this by the fact that the sons of -Tyndareus were voyagers in the Argo. So having received the Minyai they -gave them a share of land and distributed them in the tribes; and they -forthwith made marriages, and gave in marriage to others the women whom -they brought with them from Lemnos. - -146. However, when no very long time had passed, the Minyai forthwith -broke out into insolence, asking for a share of the royal power and also -doing other impious things: therefore the Lacedemonians resolved to put -them to death; and having seized them they cast them into a prison. -Now the Lacedemonians put to death by night all those whom they put to -death, but no man by day. When therefore they were just about to kill -them, the wives of the Minyai, being native Spartans and daughters -of the first citizens of Sparta, entreated to be allowed to enter the -prison and come to speech every one with her own husband: and they let -them pass in, not supposing that any craft would be practised by them. -They however, when they had entered, delivered to their husbands all the -garments which they were wearing, and themselves received those of their -husbands: thus the Minyai having put on the women's clothes went forth -out of prison as women, and having escaped in this manner they went -again to Taÿgetos and sat down there. - -147. Now at this very same time Theras the son of Autesion, the son of -Tisamenos, the son of Thersander, the son of Polyneikes, was preparing -to set forth from Lacedemon to found a settlement. This Theras, who was -of the race of Cadmos, was mother's brother to the sons of Aristodemos, -Eurysthenes and Procles; and while these sons were yet children, Theras -as their guardian held the royal power in Sparta. When however his -nephews were grown and had taken the power into their hands, then -Theras, being grieved that he should be ruled by others after he had -tasted of rule himself, said that he would not remain in Lacedemon, but -would sail away to his kinsmen. Now there were in the island which -is now called Thera, but formerly was called Callista, descendants -of Membliaros the son of Poikiles, a Phenician: for Cadmos the son of -Agenor in his search for Europa put in to land at the island which is -now called Thera; and, whether it was that the country pleased him when -he had put to land, or whether he chose to do so for any other reason, -he left in this island, besides other Phenicians, Membliaros also, of -his own kinsmen. These occupied the island called Callista for eight -generations of men, before Theras came from Lacedemon. - -148. To these then, I say, Theras was preparing to set forth, taking -with him people from the tribes, and intending to settle together with -those who have been mentioned, not with any design to drive them out, -but on the contrary claiming them very strongly as kinfolk. And when -the Minyai after having escaped from the prison went and sat down on -Taÿgetos, Theras entreated of the Lacedemonians, as they were proposing -to put them to death, that no slaughter might take place, and at the -same time he engaged himself to take them forth out of the land. The -Lacedemonians having agreed to this proposal, he sailed away with three -thirty-oared galleys to the descendants of Membliaros, not taking with -him by any means all the Minyai, but a few only; for the greater number -of them turned towards the land of the Paroreatai and Caucones, and -having driven these out of their country, they parted themselves -into six divisions and founded in their territory the following -towns,—Lepreon, Makistos, Phrixai, Pyrgos, Epion, Nudion; of these the -Eleians sacked the greater number within my own lifetime. The island -meanwhile got its name of Thera after Theras 130 who led the settlement. - -149. And since his son said that he would not sail with him, therefore -he said that he would leave him behind as a sheep among wolves; and in -accordance with that saying this young man got the name of Oiolycos, 131 -and it chanced that this name prevailed over his former name: then from -Oiolycos was begotten Aigeus, after whom are called the Aigeidai, a -powerful clan 132 in Sparta: and the men of this tribe, since their -children did not live to grow up, established by the suggestion of an -oracle a temple to the Avenging Deities 133 of Laïos and OEdipus, and -after this the same thing was continued 134 in Thera by the descendants -of these men. - -150. Up to this point of the story the Lacedemonians agree in their -report with the men of Thera; but in what is to come it is those of -Thera alone who report that it happened as follows. Grinnos 135 the son -of Aisanios, a descendant of the Theras who has been mentioned, and -king of the island of Thera, came to Delphi bringing the offering of a -hecatomb from his State; and there were accompanying him, besides others -of the citizens, also Battos the son of Polymnestos, who was by descent -of the family of Euphemos 136 of the race of the Minyai. Now when -Grinnos the king of the Theraians was consulting the Oracle about other -matters, the Pythian prophetess gave answer bidding him found a city in -Libya; and he made reply saying: "Lord, 137 I am by this time somewhat -old and heavy to stir, but do thou bid some one of these younger ones do -this." As he thus said he pointed towards Battos. So far at that time: -but afterwards when he had come away they were in difficulty about the -saying of the Oracle, neither having any knowledge of Libya, in what -part of the earth it was, nor venturing to send a colony to the unknown. - -151. Then after this for seven years there was no rain in Thera, and -in these years all the trees in their island were withered up excepting -one: and when the Theraians consulted the Oracle, the Pythian prophetess -alleged this matter of colonising Libya to be the cause. As then they -had no remedy for their evil, they sent messengers to Crete, to find out -whether any of the Cretans or of the sojourners in Crete had ever come -to Libya. These as they wandered round about the country came also -the city of Itanos, and there they met with a fisher for purple named -Corobios, who said that he had been carried away by winds and had come -to Libya, and in Libya to the island of Platea. This man they persuaded -by payment of money and took him to Thera, and from Thera there set sail -men to explore, at first not many in number; and Corobios having guided -them to this same island of Platea, they left Corobios there, leaving -behind with him provisions for a certain number of months, and sailed -themselves as quickly as possible to make report about the island to the -men of Thera. - -152. Since however these stayed away longer than the time appointed, -Corobios found himself destitute; and after this a ship of Samos, of -which the master was Colaios, while sailing to Egypt was carried out of -its course and came to this island of Platea; and the Samians hearing -from Corobios the whole story left him provisions for a year. -They themselves then put out to sea from the island and sailed on, -endeavouring to reach Egypt but carried away continually by the East -Wind; and as the wind did not cease to blow, they passed through the -Pillars of Heracles and came to Tartessos, guided by divine providence. -Now this trading-place was at that time untouched by any, so that when -these returned back home they made profit from their cargo greater than -any other Hellenes of whom we have certain knowledge, with the exception -at least of Sostratos the son of Laodamas the Eginetan, for with him it -is not possible for any other man to contend. And the Samians set apart -six talents, the tenth part of their gains, and had a bronze vessel made -like an Argolic mixing-bowl with round it heads of griffins projecting -in a row; and this they dedicated as an offering in the temple of Hera, -setting as supports under it three colossal statues of bronze seven -cubits in height, resting upon their knees. By reason first of this -deed great friendship was formed by those of Kyrene and Thera with the -Samians. - -153. The Theraians meanwhile, when they arrived at Thera after having -left Corobios in the island, reported that they had colonised an island -on the coast of Libya: and the men of Thera resolved to send one of -every two brothers selected by lot and men besides taken from all the -regions of the island, which are seven in number; and further that -Battos should be both their leader and their king. Thus then they sent -forth two fifty-oared galleys to Platea. - -154. This is the report of the Theraians; and for the remainder of the -account from this point onwards the Theraians are in agreement with the -men of Kyrene: from this point onwards, I say, since in what concerns -Battos the Kyrenians tell by no means the same tale as those of Thera; -for their account is this:—There is in Crete a city called Oäxos 138 -in which one Etearchos became king, who when he had a daughter, -whose mother was dead, named Phronime, took to wife another woman -notwithstanding. She having come in afterwards, thought fit to be a -stepmother to Phronime in deed as well as in name, giving her evil -treatment and devising everything possible to her hurt; and at last she -brings against her a charge of lewdness and persuades her husband that -the truth is so. He then being convinced by his wife, devised an unholy -deed against the daughter: for there was in Oäxos one Themison, a -merchant of Thera, whom Etearchos took to himself as a guest-friend -and caused him to swear that he would surely serve him in whatsoever he -should require: and when he had caused him to swear this, he brought and -delivered to him his daughter and bade him take her away and cast -her into the sea. Themison then was very greatly vexed at the -deceit practised in the matter of the oath, and he dissolved his -guest-friendship and did as follows, that is to say, he received the -girl and sailed away, and when he got out into the open sea, to free -himself from blame as regards the oath which Etearchos had made him -swear, he tied her on each side with ropes and let her down into the -sea, and then drew her up and came to Thera. - -155. After that, Polymnestos, a man of repute among the Theraians, -received Phronime from him and kept her as his concubine; and in course -of time there was born to him from her a son with an impediment in his -voice and lisping, to whom, as both Theraians and Kyrenians say, was -given the name Battos, but I think that some other name was then given, -139 and he was named Battos instead of this after he came to Libya, -taking for himself this surname from the oracle which was given to him -at Delphi and from the rank which he had obtained; for the Libyans call -a king battos: and for this reason, I think, the Pythian prophetess in -her prophesying called him so, using the Libyan tongue, because she knew -that he would be a king in Libya. For when he had grown to be a man, -he came to Delphi to inquire about his voice; and when he asked, the -prophetess thus answered him: - - - "For a voice thou camest, O Battos, but thee lord Phoebus Apollo - Sendeth as settler forth to the Libyan land sheep-abounding," - -just as if she should say using the Hellenic tongue, "For a voice thou -camest, O king." He thus made answer: "Lord, I came to thee to inquire -concerning my voice, but thou answerest me other things which are not -possible, bidding me go as a settler to Libya; but with what power, -or with what force of men should I go?" Thus saying he did not at all -persuade her to give him any other reply; and as she was prophesying to -him again the same things as before, Battos departed while she was yet -speaking, 140 and went away to Thera. - -156. After this there came evil fortune both to himself and to the other -men of Thera; 141 and the Theraians, not understanding that which -befell them, sent to Delphi to inquire about the evils which they were -suffering: and the Pythian prophetess gave them reply that if they -joined with Battos in founding Kyrene in Libya, they would fare the -better. After this the Theraians sent Battos with two fifty-oared -galleys; and these sailed to Libya, and then came away back to Thera, -for they did not know what else to do: and the Theraians pelted them -with missiles when they endeavoured to land, and would not allow them -to put to shore, but bade them sail back again. They accordingly being -compelled sailed away back, and they made a settlement in an island -lying near the coast of Libya, called, as was said before, Platea. -This island is said to be of the same size as the now existing city of -Kyrene. - -157. In this they continued to dwell two years; but as they had no -prosperity, they left one of their number behind and all the rest sailed -away to Delphi, and having come to the Oracle they consulted it, saying -that they were dwelling in Libya and that, though they were dwelling -there, they fared none the better: and the Pythian prophetess made -answer to them thus: - - - "Better than I if thou knowest the Libyan land sheep-abounding, - Not having been there than I who have been, at thy wisdom I wonder." - -Having heard this Battos and his companions sailed away back again; for -in fact the god would not let them off from the task of settlement till -they had come to Libya itself: and having arrived at the island and -taken up him whom they had left, they made a settlement in Libya itself -at a spot opposite the island, called Aziris, which is enclosed by most -fair woods on both sides and a river flows by it on one side. - -158. In this spot they dwelt for six years; and in the seventh year the -Libyans persuaded them to leave it, making request and saying that they -would conduct them to a better region. So the Libyans led them from that -place making them start towards evening; and in order that the Hellenes -might not see the fairest of all the regions as they passed through it, -they led them past it by night, having calculated the time of daylight: -and this region is called Irasa. Then having conducted them to the -so-called spring of Apollo, they said, "Hellenes, here is a fit place -for you to dwell, for here the heaven is pierced with holes." - -159. Now during the lifetime of the first settler Battos, who reigned -forty years, and of his son Arkesilaos, who reigned sixteen years, the -Kyrenians continued to dwell there with the same number as 142 when they -first set forth to the colony; but in the time of the third king, called -Battos the Prosperous, the Pythian prophetess gave an oracle wherein -she urged the Hellenes in general to sail and join with the Kyrenians -in colonising Libya. For the Kyrenians invited them, giving promise of a -division of land; and the oracle which she uttered was as follows: - - - "Who to the land much desirèd, to Libya, afterwards cometh, - After the land be divided, 143 I say he shall some day repent it." - -Then great numbers were gathered at Kyrene, and the Libyans who dwelt -round had much land cut off from their possessions; therefore they with -their king whose name was Adicran, as they were not only deprived of -their country but also were dealt with very insolently by the Kyrenians, -sent to Egypt and delivered themselves over to Apries king of Egypt. He -then having gathered a great army of Egyptians, sent it against Kyrene; -and the men of Kyrene marched out to the region of Irasa and to the -spring Theste, 144 and there both joined battle with the Egyptians and -defeated them in the battle: for since the Egyptians had not before made -trial of the Hellenes in fight and therefore despised them, they were so -slaughtered that but few of them returned back to Egypt. In consequence -of this and because they laid the blame of it upon Apries, the Egyptians -revolted from him. - -160. This Battos had a son called Arkesilaos, who first when he became -king made a quarrel with his own brothers, until they finally departed -to another region of Libya, and making the venture for themselves -founded that city which was then and is now called Barca; and at the -same time as they founded this, they induced the Libyans to revolt from -the Kyrenians. After this, Arkesilaos made an expedition against those -Libyans who had received them and who had also revolted from Kyrene, and -the Libyans fearing him departed and fled towards the Eastern tribes -of Libyans: and Arkesilaos followed after them as they fled, until -he arrived in his pursuit at Leucon in Libya, and there the Libyans -resolved to attack him. Accordingly they engaged battle and defeated the -Kyrenians so utterly that seven thousand hoplites of the Kyrenians fell -there. After this disaster Arkesilaos, being sick and having swallowed a -potion, was strangled by his brother Haliarchos, 145 and Haliarchos was -killed treacherously by the wife of Arkesilaos, whose name was Eryxo. - -161. Then Battos the son of Arkesilaos succeeded to the kingdom, who -was lame and not sound in his feet: and the Kyrenians with a view to the -misfortune which had befallen them sent men to Delphi to ask what form -of rule they should adopt, in order to live in the best way possible; -and the Pythian prophetess bade them take to themselves a reformer -of their State from Mantineia of the Arcadians. The men of Kyrene -accordingly made request, and those of Mantineia gave them the man -of most repute among their citizens, whose name was Demonax. This -man therefore having come to Kyrene and having ascertained all things -exactly, 146 in the first place caused them to have three tribes, -distributing them thus:—one division he made of the Theraians and their -dependants, 147 another of the Peloponnesians and Cretans, and a third -of all the islanders. 148 Then secondly for the king Battos he set apart -domains of land and priesthoods, but all the other powers which the -kings used to possess before, he assigned as of public right to the -people. - -162. During the reign of this Battos things continued to be thus, but in -the reign of his son Arkesilaos there arose much disturbance about -the offices of the State: for Arkesilaos son of Battos the Lame and -of Pheretime said that he would not suffer it to be according as the -Mantineian Demonax had arranged, but asked to have back the royal rights -of his forefathers. After this, stirring up strife he was worsted and -went as an exile to Samos, and his mother to Salamis in Cyprus. Now at -that time the ruler of Salamis was Euelthon, the same who dedicated as -an offering the censer at Delphi, a work well worth seeing, which is -placed in the treasury of the Corinthians. To him having come, Pheretime -asked him for an army to restore herself and her son to Kyrene. Euelthon -however was ready to give her anything else rather than that; and she -when she received that which he gave her said that this too was a fair -gift, but fairer still would be that other gift of an army for which she -was asking. As she kept saying this to every thing which was given, at -last Euelthon sent out to her a present of a golden spindle and distaff, -with wool also upon it: and when Pheretime uttered again the same saying -about this present, Euelthon said that such things as this were given as -gifts to women and not an army. - -163. Arkesilaos meanwhile, being in Samos, was gathering every one -together by a promise of dividing land; and while a great host was being -collected, Arkesilaos set out to Delphi to inquire of the Oracle about -returning from exile: and the Pythian prophetess gave him this answer: -"For four named Battos and four named Arkesilaos, eight generations -of men, Loxias grants to you to be kings of Kyrene, but beyond this he -counsels you not even to attempt it. Thou however must keep quiet when -thou hast come back to thy land; and if thou findest the furnace full of -jars, heat not the jars fiercely, but let them go with a fair wind: if -however thou heat the furnace fiercely, enter not thou into the place -flowed round by water; for if thou dost thou shalt die, both thou and -the bull which is fairer than all the rest." - -164. Thus the Pythian prophetess gave answer to Arkesilaos; and he, -having taken to him those in Samos, made his return to Kyrene; and when -he had got possession of the power, he did not remember the saying of -the Oracle but endeavoured to exact penalties from those of the opposite -faction for having driven him out. Of these some escaped out of the -country altogether, but some Arkesilaos got into his power and sent them -away to Cyprus to be put to death. These were driven out of their course -to Cnidos, and the men of Cnidos rescued them and sent them away to -Thera. Some others however of the Kyrenians fled to a great tower -belonging to Aglomachos a private citizen, and Arkesilaos burnt them by -piling up brushwood round. Then after he had done the deed he perceived -that the Oracle meant this, in that the Pythian prophetess forbade -him, if he found the jars in the furnace, to heat them fiercely; and he -voluntarily kept away from the city of the Kyrenians, fearing the death -which had been prophesied by the Oracle and supposing that Kyrene was -flowed round by water. 149 Now he had to wife a kinswoman of his own, -the daughter of the king of Barca whose name was Alazeir: to him he -came, and men of Barca together with certain of the exiles from Kyrene, -perceiving him going about in the market-place, killed him, and also -besides him his father-in-law Alazeir. Arkesilaos accordingly, having -missed the meaning of the oracle, whether with his will or against his -will, fulfilled his own destiny. - -165. His mother Pheretime meanwhile, so long as Arkesilaos having worked -evil for himself dwelt at Barca, herself held the royal power of her son -at Kyrene, both exercising his other rights and also sitting in council: -but when she heard that her son had been slain in Barca, she departed -and fled to Egypt: for she had on her side services done for Cambyses -the son of Cyrus by Arkesilaos, since this was the Arkesilaos who had -given over Kyrene to Cambyses and had laid a tribute upon himself. -Pheretime then having come to Egypt sat down as a suppliant of Aryandes, -bidding him help her, and alleging as a reason that it was on account -of his inclination to the side of the Medes that her son had been slain. -166. Now this Aryandes had been appointed ruler of the province of Egypt -by Cambyses; and after the time of these events he lost his life because -he would measure himself with Dareios. For having heard and seen that -Dareios desired to leave behind him as a memorial of himself a thing -which had not been made by any other king, he imitated him, until at -last he received his reward: for whereas Dareios refined gold and made -it as pure as possible, and of this caused coins to be struck, Aryandes, -being ruler of Egypt, did the same thing with silver; and even now the -purest silver is that which is called Aryandic. Dareios then having -learnt that he was doing this put him to death, bringing against him -another charge of attempting rebellion. - -167. Now at the time of which I speak this Aryandes had compassion on -Pheretime and gave her all the troops that were in Egypt, both the -land and the sea forces, appointing Amasis a Maraphian to command the -land-army and Badres, of the race of the Pasargadai, to command the -fleet: but before he sent away the army, Aryandes despatched a herald -to Barca and asked who it was who had killed Arkesilaos; and the men of -Barca all took it upon themselves, for they said they suffered formerly -many great evils at his hands. Having heard this, Aryandes at last sent -away the army together with Pheretime. This charge then was the pretext -alleged; but in fact the army was being sent out (as I believe) for the -purpose of subduing Libya: for of the Libyans there are many nations of -nations of various kinds, and but few of them are subject to the king, -while the greater number paid no regard to Dareios. - -168. Now the Libyans have their dwelling as follows:—Beginning from -Egypt, first of the Libyans are settled the Adyrmachidai, who practise -for the most part the same customs as the Egyptians, but wear clothing -similar to that of the other Libyans. Their women wear a bronze ring -150 upon each leg, and they have long hair on their heads, and when they -catch their lice, each one bites her own in retaliation and then throws -them away. These are the only people of the Lybians who do this; and -they alone display to the king their maidens when they are about to -be married, and whosoever of them proves to be pleasing to the king is -deflowered by him. These Adyrmachidai extend along the coast from Egypt -as far as the port which is called Plynos. - -169. Next after these come the Giligamai, 151 occupying the country -towards the West as far as the island of Aphrodisias. In the space -within this limit lies off the coast the island of Platea, where the -Kyrenians made their settlement; and on the coast of the mainland there -is Port Menelaos, and Aziris, where the Kyrenians used to dwell. From -this point begins the silphion 152 and it extends along the coast from -the island of Platea as far as the entrance of the Syrtis. This nation -practises customs nearly resembling those of the rest. - -170. Next to the Giligamai on the West are the Asbystai: 153 these dwell -above 154 Kyrene, and the Asbystai do not reach down the sea, for the -region along the sea is occupied by Kyrenians. These most of all the -Libyans are drivers of four-horse chariots, and in the greater number of -their customs they endeavour to imitate the Kyrenians. - -171. Next after the Asbystai on the West come the Auchisai: these dwell -above Barca and reach down to the sea by Euesperides: and in the middle -of the country of the Auchisai dwell the Bacales, 155 a small tribe, -who reach down to the sea by the city of Taucheira in the territory of -Barca: these practise the same customs as those above Kyrene. - -172. Next after these Auschisai towards the West come the Nasamonians, -a numerous race, who in the summer leave their flocks behind by the sea -and go up to the region of Augila to gather the fruit of the date-palms, -which grow in great numbers and very large and are all fruit-bearing: -these hunt the wingless locusts, and they dry them in the sun and then -pound them up, and after that they sprinkle them upon milk and drink -them. Their custom is for each man to have many wives, and they make -their intercourse with them common in nearly the same manner as the -Massagetai, 156 that is they set up a staff in front of the door and -so have intercourse. When a Nasamonian man marries his first wife, -the custom is for the bride on the first night to go through the whole -number of the guests having intercourse with them, and each man when he -has lain with her gives a gift, whatsoever he has brought with him from -his house. The forms of oath and of divination which they use are as -follows:—they swear by the men among themselves who are reported to have -been the most righteous and brave, by these, I say, laying hands upon -their tombs; and they divine by visiting the sepulchral mounds of their -ancestors and lying down to sleep upon them after having prayed; and -whatsoever thing the man sees in his dream, this he accepts. They -practise also the exchange of pledges in the following manner, that is -to say, one gives the other to drink from his hand, and drinks himself -from the hand of the other; and if they have no liquid, they take of the -dust from the ground and lick it. - -173. Adjoining the Nasamonians is the country of the Psylloi. These have -perished utterly in the following manner:—The South Wind blowing upon -them dried up all their cisterns of water, and their land was waterless, -lying all within the Syrtis. They then having taken a resolve by common -consent, marched in arms against the South Wind (I report that which is -reported by the Libyans), and when they had arrived at the sandy tract, -the South Wind blew and buried them in the sand. These then having -utterly perished, the Nasamonians from that time forward possess their -land. - -174. Above these towards the South Wind in the region of wild beasts -dwell the Garamantians, 157 who fly from every man and avoid the company -of all; and they neither possess any weapon of war, nor know how to -defend themselves against enemies. - -175. These dwell above the Nasamonians; and next to the Nasamonians -along the sea coast towards the West come the Macai, who shave their -hair so as to leave tufts, letting the middle of their hair grow long, -but round this on all sides shaving it close to the skin; and for -fighting they carry shields made of ostrich skins. Through their land -the river Kinyps runs out into the sea, flowing from a hill called the -"Hill of the Charites." This Hill of the Charites is overgrown thickly -with wood, while the rest of Libya which has been spoken of before is -bare of trees; and the distance from the sea to this hill is two hundred -furlongs. - -176. Next to these Macai are the Gindanes, whose women wear each of -them a number of anklets made of the skins of animals, for the following -reason, as it is said:—for every man who has commerce with her she binds -on an anklet, and the woman who has most is esteemed the best, since she -has been loved by the greatest number of men. - -177. In a peninsula which stands out into the sea from the land of these -Gindanes dwell the Lotophagoi, who live by eating the fruit of the -lotos only. Now the fruit of the lotos is in size like that of the -mastich-tree, and in flavour 158 it resembles that of the date-palm. Of -this fruit the Lotophagoi even make for themselves wine. - -178. Next after the Lotophagoi along the sea-coast are the Machlyans, -who also make use of the lotos, but less than those above mentioned. -These extend to a great river named the river Triton, and this runs out -into a great lake called Tritonis, in which there is an island named -Phla. About this island they say there was an oracle given to the -Lacedemonians that they should make a settlement in it. - -179. The following moreover is also told, namely that Jason, when -the Argo had been completed by him under Mount Pelion, put into it -a hecatomb and with it also 159 a tripod of bronze, and sailed round -Pelopponese, desiring to come to Delphi; and when in sailing he got near -Malea, a North Wind seized his ship and carried it off to Libya, and -before he caught sight of land he had come to be in the shoals of the -lake Tritonis. Then as he was at a loss how he should bring his ship -forth, the story goes that Triton appeared to him and bade Jason give -him the tripod, saying that he would show them the right course and let -them go away without hurt: and when Jason consented to it, then Triton -showed them the passage out between the shoals and set the tripod in his -own temple, after having first uttered a prophecy over the tripod 160 -and having declared to Jason and his company the whole matter, namely -that whensoever one of the descendants of those who sailed with him in -the Argo should carry away this tripod, then it was determined by fate -that a hundred cities of Hellenes should be established about the lake -Tritonis. Having heard this the native Libyans concealed the tripod. - -180. Next to these Machlyans are the Auseans. These and the Machlyans -dwell round the lake Tritonis, and the river Triton is the boundary -between them: and while the Machlyans grow their hair long at the back -of the head, the Auseans do so in front. At a yearly festival of Athene -their maidens take their stand in two parties and fight against one -another with stones and staves, and they say that in doing so they are -fulfilling the rites handed down by their fathers for the divinity who -was sprung from that land, whom we call Athene: and those of the maidens -who die of the wounds received they call "false-maidens." But before -they let them begin the fight they do this:—all join together and equip -the maiden who is judged to be the fairest on each occasion, with a -Corinthian helmet and with full Hellenic armour, and then causing her to -go up into a chariot they conduct her round the lake. Now I cannot tell -with what they equipped the maidens in old time, before the Hellenes -were settled near them; but I suppose that they used to be equipped -with Egyptian armour, for it is from Egypt that both the shield and the -helmet have come to the Hellenes, as I affirm. They say moreover that -Athene is the daughter of Poseidon and of the lake Tritonis, and that -she had some cause of complaint against her father and therefore gave -herself to Zeus, and Zeus made her his own daughter. Such is the story -which these tell; and they have their intercourse with women in common, -not marrying but having intercourse like cattle: and when the child of -any woman has grown big, he is brought before a meeting of the men held -within three months of that time, 161 and whomsoever of the men the -child resembles, his son he is accounted to be. - -181. Thus then have been mentioned those nomad Libyans who live along -the sea-coast: and above these inland is the region of Libya which has -wild beasts; and above the wild-beast region there stretches a raised -belt of sand, extending from Thebes of the Egyptians to the Pillars of -Heracles. In this belt at intervals of about ten days' journey there are -fragments of salt in great lumps forming hills, and at the top of each -hill there shoots up from the middle of the salt a spring of water cold -and sweet; and about the spring dwell men, at the furthest limit towards -the desert, and above the wild-beast region. First, at a distance of ten -days' journey from Thebes, are the Ammonians, whose temple is derived -from that of the Theban Zeus, for the image of Zeus in Thebes also, as I -have said before, 162 has the head of a ram. These, as it chances, have -also other water of a spring, which in the early morning is warm; at the -time when the market fills, 163 cooler; when midday comes, it is quite -cold, and then they water their gardens; but as the day declines, it -abates from its coldness, until at last, when the sun sets, the water is -warm; and it continues to increase in heat still more until it reaches -midnight, when it boils and throws up bubbles; and when midnight passes, -it becomes cooler gradually till dawn of day. This spring is called the -fountain of the Sun. - -182. After the Ammonians, as you go on along the belt of sand, at an -interval again of ten days' journey there is a hill of salt like that -of the Ammonians, and a spring of water, with men dwelling about it; and -the name of this place is Augila. To this the Nasamonians come year by -year to gather the fruit of the date-palms. - -183. From Augila at a distance again of ten days' journey there -is another hill of salt and spring of water and a great number of -fruit-bearing date-palms, as there are also in the other places: and -men dwell here who are called the Garmantians, a very great nation, who -carry earth to lay over the salt and then sow crops. From this point is -the shortest way to the Lotophagoi, for from these it is a journey -of thirty days to the country of the Garmantians. Among them also are -produced the cattle which feed backwards; and they feed backwards for -this reason, because they have their horns bent down forwards, and -therefore they walk backwards as they feed; for forwards they cannot go, -because the horns run into the ground in front of them; but in nothing -else do they differ from other cattle except in this and in the -thickness and firmness to the touch 164 of their hide. These -Garamantians of whom I speak hunt the "Cave-dwelling" 165 Ethiopians -with their four-horse chariots, for the Cave-dwelling Ethiopians are -the swiftest of foot of all men about whom we hear report made: and the -Cave-dwellers feed upon serpents and lizards and such creeping things, -and they use a language which resembles no other, for in it they squeak -just like bats. - -184. From the Garmantians at a distance again of ten days' journey there -is another hill of salt and spring of water, and men dwell round -it called Atarantians, who alone of all men about whom we know are -nameless; for while all taken together have the name Atarantians, -each separate man of them has no name given to him. These utter curses -against the Sun when he is at his height, 166 and moreover revile him -with all manner of foul terms, because he oppresses them by his burning -heat, both themselves and their land. After this at a distance of ten -days' journey there is another hill of salt and spring of water, and men -dwell round it. Near this salt hill is a mountain named Atlas, which is -small in circuit and rounded on every side; and so exceedingly lofty is -it said to be, that it is not possible to see its summits, for clouds -never leave them either in the summer or in the winter. This the natives -say is the pillar of the heaven. After this mountain these men got their -name, for they are called Atlantians; and it is said that they neither -eat anything that has life nor have any dreams. - -185. As far as these Atlantians I am able to mention in order the names -of those who are settled in the belt of sand; but for the parts beyond -these I can do so no more. However, the belt extends as far as the -Pillars of Heracles and also in the parts outside them: and there is -a mine of salt in it at a distance of ten days' journey from the -Atlantians, and men dwelling there; and these all have their houses -built of the lumps of salt, since these parts of Libya which we have now -reached 167 are without rain; for if it rained, the walls being made of -salt would not be able to last: and the salt is dug up there both white -and purple in colour. 168 Above the sand-belt, in the parts which are in -the direction of the South Wind and towards the interior of Libya, the -country is uninhabited, without water and without wild beasts, rainless -and treeless, and there is no trace of moisture in it. - -186. I have said that from Egypt as far as the lake Tritonis Libyans -dwell who are nomads, eating flesh and drinking milk; and these do not -taste at all of the flesh of cows, for the same reason as the Egyptians -also abstain from it, nor do they keep swine. Moreover the women of -the Kyrenians too think it not right to eat cows' flesh, because of the -Egyptian Isis, and they even keep fasts and celebrate festivals for her; -and the women of Barca, in addition from cows' flesh, do not taste of -swine either. - -187. Thus it is with these matters: but in the region to the West of -lake Tritonis the Libyans cease to be nomads, and they do not practise -the same customs, nor do to their children anything like that which -the nomads are wont to do; for the nomad Libyans, whether all of them -I cannot say for certain, but many of them, do as follows:—when their -children are four years old, they burn with a greasy piece of sheep's -wool the veins in the crowns of their heads, and some of them burn -the veins of the temples, so that for all their lives to come the cold -humour may not run down from their heads and do them hurt: and for this -reason it is (they say) that they are so healthy; for the Libyans are in -truth the most healthy of all races concerning which we have knowledge, -whether for this reason or not I cannot say for certain, but the most -healthy they certainly are: and if, when they burn the children, a -convulsion comes on, they have found out a remedy for this; for they -pour upon them the water of a he-goat and so save them. I report that -which is reported by the Libyans themselves. - -188. The following is the manner of sacrifice which the nomads -have:—they cut off a part of the animal's ear as a first offering and -throw it over the house, 169 and having done this they twist its neck. -They sacrifice only to the Sun and the Moon; that is to say, to these -all the Libyans sacrifice, but those who dwell round the lake Tritonis -sacrifice most of all to Athene, and next to Triton and Poseidon. - -189. It would appear also that the Hellenes made the dress and the aigis -of the images of Athene after the model of the Libyan women; for except -that the dress of the Libyan women is of leather, and the tassels which -hang from their aigis are not formed of serpents but of leather thongs, -in all other respects Athene is dressed like them. Moreover the name too -declares that the dress of the figures of Pallas has come from Libya, -for the Libyan women wear over their other garments bare goat-skins -(aigeas) with tasselled fringes and coloured over with red madder, and -from the name of these goat-skins the Hellenes formed the name aigis. -I think also that in these regions first arose the practice of crying -aloud during the performance of sacred rites, for the Libyan women do -this very well. 170 The Hellenes learnt from the Libyans also the yoking -together of four horses. - -190. The nomads bury those who die just in the same manner as the -Hellenes, except only the Nasamonians: these bury bodies in a sitting -posture, taking care at the moment when the man expires to place -him sitting and not to let him die lying down on his back. They have -dwellings composed of the stems of asphodel entwined with rushes, and -so made that they can be carried about. Such are the customs followed by -these tribes. - -191. On the West of the river Triton next after the Auseans come Libyans -who are tillers of the soil, and whose custom it is to possess fixed -habitations; and they are called Maxyans. They grow their hair long on -the right side of their heads and cut it short upon the left, and smear -their bodies over with red ochre. These say that they are of the men who -came from Troy. - -This country and the rest of Libya which is towards the West is both -much more frequented by wild beasts and much more thickly wooded than -the country of the nomads: for whereas the part of Libya which is -situated towards the East, where the nomads dwell, is low-lying and -sandy up to the river Triton, that which succeeds it towards the West, -the country of those who till the soil, is exceedingly mountainous and -thickly-wooded and full of wild beasts: for in the land of these are -found both the monstrous serpent and the lion and the elephant, and -bears and venomous snakes and horned asses, besides the dog-headed men, -and the headless men with their eyes set in their breasts (at least -so say the Libyans about them), and the wild men and wild women, and a -great multitude of other beasts which are not fabulous like these. 171 - -192. In the land of the nomads however there exist none of these, but -other animals as follows:—white-rump antelopes, gazelles, buffaloes, -asses, not the horned kind but others which go without water (for in -fact these never drink), oryes, 172 whose horns are made into the sides -of the Phenician lyre (this animal is in size about equal to an ox), -small foxes, hyenas, porcupines, wild rams, wolves, 173 jackals, -panthers, boryes, land-crocodiles about three cubits in length and very -much resembling lizards, ostriches, and small snakes, each with one -horn: these wild animals there are in this country, as well as those -which exist elsewhere, except the stag and the wild-boar; but Libya has -no stags nor wild boars at all. Also there are in this country three -kinds of mice, one is called the "two-legged" mouse, another the zegeris -(a name which is Libyan and signifies in the Hellenic tongue a "hill"), -and a third the "prickly" mouse. 174 There are also weasels produced in -the silphion, which are very like those of Tartessos. Such are the wild -animals which the land of the Libyans possesses, so far as we were able -to discover by inquiries extended as much as possible. - -193. Next to the Maxyan Libyans are the Zauekes, 175 whose women drive -their chariots for them to war. - -194. Next to these are the Gyzantes, 176 among whom honey is made in -great quantity by bees, but in much greater quantity still it is said -to be made by men, who work at it as a trade. However that may be, these -all smear themselves over with red ochre and eat monkeys, which are -produced in very great numbers upon their mountains. - -195. Opposite these, as the Carthaginians say, there lies an island -called Kyrauis, two hundred furlongs in length but narrow, to which one -may walk over from the mainland; and it is full of olives and vines. -In it they say there is a pool, from which the native girls with birds' -feathers smeared over with pitch bring up gold-dust out of the mud. -Whether this is really so I do not know, but I write that which is -reported; and nothing is impossible, 177 for even in Zakynthos I saw -myself pitch brought up out of a pool of water. There are there several -pools, and the largest of them measures seventy feet each way and is -two fathoms in depth. Into this they plunge a pole with a myrtle-branch -bound to it, and then with the branch of the myrtle they bring up pitch, -which has the smell of asphalt, but in other respects it is superior to -the pitch of Pieria. This they pour into a pit dug near the pool; and -when they have collected a large quantity, then they pour it into the -jars from the pit: and whatever thing falls into the pool goes under -ground and reappears in the sea, which is distant about four furlongs -from the pool. Thus then the report about the island lying near the -coast of Libya is also probably enough true. - -196. The Carthaginians say also this, namely that there is a place in -Libya and men dwelling there, outside the Pillars of Heracles, to whom -when they have come and have taken the merchandise forth from their -ships, they set it in order along the beach and embark again in their -ships, and after that they raise a smoke; and the natives of the country -seeing the smoke come to the sea, and then they lay down gold as an -equivalent for the merchandise and retire to a distance away from the -merchandise. The Carthaginians upon that disembark and examine it, -and if the gold is in their opinion sufficient for the value of the -merchandise, they take it up and go their way; but if not, they -embark again in their ships and sit there; and the others approach and -straightway add more gold to the former, until they satisfy them: -and they say that neither party wrongs the other; for neither do the -Carthaginians lay hands on the gold until it is made equal to the value -of their merchandise, nor do the others lay hands on the merchandise -until the Carthaginians have taken the gold. - -197. These are the Libyan tribes whom we are able to name; and of these -the greater number neither now pay any regard to the king of the Medes -nor did they then. Thus much also I have to say about this land, namely -that it is occupied by four races and no more, so far as we know; and -of these races two are natives of the soil and the other two not so; for -the Libyans and the Ethiopians are natives, the one race dwelling in -the Northern parts of Libya and the other in the Southern, while the -Phenicians and the Hellenes are strangers. - -198. I think moreover that (besides other things) in goodness of soil -Libya does not very greatly excel 178 as compared with Asia or Europe, -except only the region of Kinyps, for the same name is given to the land -as to the river. This region is equal to the best of lands in bringing -forth the fruit of Demeter, 179 nor does it at all resemble the rest of -Libya; for it has black soil and is watered by springs, and neither has -it fear of drought nor is it hurt by drinking too abundantly of rain; -for rain there is in this part of Libya. Of the produce of the crops -the same measures hold good here as for the Babylonian land. And that is -good land also which the Euesperites occupy, for when it bears best it -produces a hundred-fold, but the land in the region of Kinyps produces -sometimes as much as three-hundred-fold. - -199. Moreover the land of Kyrene, which is the highest land of the part -of Libya which is occupied by nomads, has within its confines three -seasons of harvest, at which we may marvel: for the parts by the -sea-coasts first have their fruits ripe for reaping and for gathering -the vintage; and when these have been gathered in, the parts which lie -above the sea-side places, those situated in the middle, which they call -the hills, 180 are ripe for the gathering in; and as soon as this middle -crop has been gathered in, that in the highest part of the land comes -to perfection and is ripe; so that by the time the first crop has been -eaten and drunk up, the last is just coming in. Thus the harvest for the -Kyrenians lasts eight months. Let so much as has been said suffice for -these things. - -200. Now when the Persian helpers of Pheretime, 181 having been sent -from Egypt by Aryandes, had arrived at Barca, they laid siege to the -city, proposing to the inhabitants that they should give up those who -were guilty of the murder of Arkesilaos: but as all their people had -taken a share in the guilt, they did not accept the proposals. Then they -besieged Barca for nine months, both digging underground passages which -led to the wall and making vigorous attacks upon it. Now the passages -dug were discovered by a worker of bronze with a shield covered over -with bronze, who had thought of a plan as follows:—carrying it round -within the wall he applied it to the ground in the city, and whereas -the other places to which he applied it were noiseless, at those places -where digging was going on the bronze of the shield gave a sound; and -the men of Barca would make a countermine there and slay the Persians -who were digging mines. This then was discovered as I have said, and the -attacks were repulsed by the men of Barca. - -201. Then as they were suffering hardship for a long time and many were -falling on both sides, and especially on that of the Persians, Amasis -the commander of the land-army contrived as follows:—perceiving that the -Barcaians were not to be conquered by force but might be conquered by -guile, he dug by night a broad trench and over it he laid timber of no -great strength, and brought earth and laid it above on the top of the -timber, making it level with the rest of the ground: then at daybreak he -invited the men of Barca to a parley; and they gladly consented, and -at last they agreed to make a treaty: and the treaty they made with one -another was taken over the hidden trench, namely that so long as this -earth should continue to be as it was, so long the oath should remain -firm, and that the men of Barca should promise to pay tribute of due -amount to the king, and the Persians should do no further violence to -the men of Barca. 182 After the oath the men of Barca trusting to these -engagements both went forth themselves from their city and let any who -desired it of the enemy pass within their walls, having opened all the -gates; but the Persians first broke down the concealed bridge and then -began to run inside the city wall. And the reason why they broke down -the bridge which they had made was that they might keep their oaths, -since they had sworn to the men of Barca that the oath should remain -firm continually for so long time as the earth should remain as it then -was, but after that they had broken it down, the oath no longer remained -firm. - -202. Now the most guilty of the Barcaians, when they were delivered to -her by the Persians, Pheretime impaled in a ring round about the wall; -and she cut off the breasts of their wives and set the wall round with -these also in order: but the rest of the men of Barca she bade the -Persians carry off as spoil, except so many of them as were of the -house of Battos and not sharers in the guilt of the murder; and to these -Pheretime gave the city in charge. - -203. So the Persians having made slaves of the rest of the Barcaians -departed to go back: and when they appeared at the gates of the city of -Kyrene, the Kyrenians let them go through their town in order to avoid -neglect of some oracle. Then as the army was going through, Badres the -commander of the fleet urged that they should capture the city, but -Amasis the commander of the land-army would not consent to it; for -he said that they had been sent against no other city of the Hellenes -except Barca. When however they had passed through and were encamping on -the hill of Zeus Lycaios, they repented of not having taken possession -of Kyrene; and they endeavoured again to pass into it, but the men of -Kyrene would not allow them. Then upon the Persians, although no one -fought against them, there fell a sudden panic, and they ran away for -about sixty furlongs and then encamped. And when the camp had been -placed here, there came to it a messenger from Aryandes summoning them -back; so the Persians asked the Kyrenians to give them provisions for -their march and obtained their request; and having received these, they -departed to go to Egypt. After this the Libyans took them up, 183 and -killed for the sake of their clothes and equipment those of them who -at any time were left or straggled behind, until at last they came to -Egypt. - -204. This army of the Persians reached Euesperides, and this was their -furthest point in Libya: and those of the Barcaians whom they had -reduced to slavery they removed again from Egypt and brought them to -the king, and king Dareios gave them a village in the land of Bactria in -which to make a settlement. To this village they gave the name of Barca, -and it still continued to be inhabited by them even down to my own time, -in the land of Bactria. - -205. Pheretime however did not bring her life happily to an end any more -than they: for as soon as she had returned from Libya to Egypt after -having avenged herself on the Barcaians, she died an evil death, having -become suddenly full of worms while yet alive: for, as it seems, too -severe punishments inflicted by men prove displeasing 184 to the gods. -Such and so great was the punishment inflicted by Pheretime the wife of -Battos on the men of Barca. - -————— - - - -NOTES TO BOOK IV. - -1 [ Some enterprises had been entrusted to others, e.g. the attack -on Samos; but this had not been the case with the capture of Babylon, -therefore some Editors have proposed corrections, e.g. {au tou} -(Schweighäuser), and {autika} (Stein).] - -2 [ See i. 106.] - -3 [ {tes ano 'Asies}: this means Eastern Asia as distinguished from the -coasts of Asia Minor; see i. 103 and 177.] - -4 [ {katapausantes}: the expression is awkward if meant to be equivalent -to {kai katepausan}, but it is hardly improved by the alteration to -{katapausontes}. Perhaps the clause is out of place.] - -5 [ {ponos}.] - -6 [ {peristixantes}: so the two best MSS.; others have {peristesantes} -or {peristexantes}. The word {peristixantes} would be from {peristikho}, -equivalent to {peristikhizo}, and is acknowledged in this sense by -Hesychius.] - -7 [ The connexion is not clear either at the beginning of the chapter or -here. This clause would seem to be a repetition of that at the beginning -of the chapter, and that which comes between should be an explanation -of the reason why the slaves are blinded. As it stands, however, we -can only refer it to the clause which follows, {ou gar arotai eisi alla -nomades}, and even so there is no real solution of the difficulty, for -it is not explained why nomads should have blinded slaves. Perhaps -the best resource is to suppose that some part of the explanation, in -connexion with the manner of dealing with the milk, has been lost.] - -8 [ {te per}: a conjectural emendation for {e per}, "which is a very -great lake".] - -9 [ {epi touton arkhonton}: the word {arkhonton} is omitted in some MSS. -and by some Editors.] - -10 [ {sagarin}.] - -11 [ {tous basileious}: so Wesseling. The MSS. have {tous basileas}, -"the kings," which may perhaps be used here as equivalent to {tous -basileious}: some Editors, including Stein, adopt the conjecture {tou -basileos}, "from the youngest of them who, was king, those who," etc.] - -12 [ {tou basileos}: some Editors read by conjecture {Skolotou -basileos}, "after their king Scolotos".] - -1201 [ {katazonnumenon}: or {kata tade zonnumenon}, "girded in this -manner".] - -13 [ {mekhanesasthai ten metera Skuthe}: the better MSS. read -{mekhanasthai} and {Skuthen}: the meaning seems doubtful, and some -Editors would omit the clause as an interpolation.] - -14 [ {pros pollous deomenon}: the better MSS. read {pro pollou deomena}. -The passage has been emended in various ways, e.g. {pros pollous deoi -menontas} (Buttmann), {pros pollous menontas} (Bredow), {pro spodou -deomenon} (Stein).] - -15 [ {poiesas}: some authorities have {eipas}.] - -16 [ Italy means for Herodotus only the Southern part of the peninsula.] - -17 [ {diekosioisi}: so the best authorities; others have -{priekosioisi}.] - -18 [ {'Italioteon}, i.e. Hellenic settlers in Italy.] - -19 [ {to agalmati to 'Apollonos}: {agalma} is used for anything -dedicated to a god, most commonly the sacred image.] - -20 [ {katuperthe}: "above," i.e. beyond them towards the North. -Similarly when dealing with Libya the writer uses the same word of those -further from the coast towards the South; see ch. 174.] - -21 [ {en autoisi toisi epesi poieon}: "even in the verses which he -composed," in which he might be expected as a poet to go somewhat beyond -the literal truth.] - -22 [ Or, "Alizonians".] - -23 [ {'Olbiopolitas}.] - -24 [ See ch. 101, where the day's journey is reckoned at 200 stades (23 -English miles).] - -25 [ The meaning of {eremos} here is not waste and barren land, but land -without settled inhabitants.] - -26 [ i.e. "Man-eaters".] - -27 [ This is the reading of the MSS., but it is not consistent with -the distance given in ch. 101, nor with the actual facts: some Editors -therefore read "four" instead of "fourteen".] - -28 [ i.e. "Cliffs".] - -29 [ i.e. "Black-cloaks".] - -30 [ {'Argippaioi}: it is not certain that this is the form which ought -to be read here: Latin writers make the name "Arimphaei," and in some -MSS. it is given here as {'Orgempaioi}.] - -31 [ {agalmati}.] - -32 [ {ta genesia}.] - -33 [ Or, "violent".] - -34 [ Od. iv. 85.] - -35 [ {e phuonta phuein mogis}.] - -36 [ {prosthekas}, "additions".] - -37 [ i.e. of Apollo and Artemis.] - -3701 [ Omitting {legon}.] - -38 [ The word "Asia" is not contained in the MSS. and need not be -inserted in the text, but it is implied, if not expressed; see chap. -41.] - -39 [ {aktai}.] - -40 [ {ou legousa ei me nomo}.] - -41 [ i.e. 100,000 fathoms, equivalent to 1000 stades; see ii. 6, note -10.] - -42 [ {oude sumballein axie}.] - -43 [ ii. 158.] - -4301 [ {brota}: some MSS. have {probata} "cattle".] - -44 [ {omoia parekhomene}: the construction is confused, but the meaning -is that all but the Eastern parts are known to be surrounded by sea.] - -45 [ {logion}: some MSS. have {logimon}, "of reputation".] - -46 [ Stein reads {eisi de} for {eisi de}, and punctuates so that the -meaning is, "it has become the greatest of all rivers in the following -manner:—besides other rivers which flow into it, those which especially -make it great are as follows".] - -47 [ {pente men oi}: this perhaps requires emendation, but the -corrections proposed are hardly satisfactory, e.g. {pente megaloi} or -{pente monoi}.] - -48 [ Or "Skios": called by Thucydides "Oskios" (ii. 96).] - -49 [ {eti}: most of the MSS. give {esti}, which is adopted by some -Editors.] - -50 [ "Sacred Ways".] - -51 [ {Gerreon}: in some MSS. {Gerrou}, "the region called Gerros".] - -52 [ {tesserakonta}: some Editors have altered this number, but without -authority or sufficient reason.] - -53 [ {di eremou}: see note 25 on ch. 18. The region here spoken of is -that between the Gerrians and the agricultural Scythians.] - -5301 [ {es touto elos}: i.e. the Dneiper-Liman. (The Medicean and -Florentine MSS. read {es to elos}, not {es to telos}, as hitherto -reported.)] - -54 [ {eon embolon tes khores}.] - -55 [ {Metros}: i.e. the Mother of the gods, Kybele, cp. ch. 76; some -less good authorities have {Demetros}.] - -56 [ {reei de}: most MSS. have {reei men gar}.] - -57 [ Or, "Apia".] - -58 [ Or, "Goitosyros".] - -59 [ The MSS. have also "Arippasa" and "Artimpasa".] - -60 [ The authorities have also "Thagimasa" and "Thamimasidas".] - -61 [ {ton arkheion}: some read by conjecture {en to arkheio}, "at the -seat of government," or "in the public place".] - -62 [ {eson t' epi stadious treis}.] - -63 [ {upo ton kheimonon}.] - -64 [ {akinakes}.] - -65 [ {agalma}: see note 19 on ch. 15.] - -66 [ {kata per baitas}.] - -67 [ Or, "and put them together in one bundle".] - -68 [ See i. 105.] - -69 [ {kuperou}: it is not clear what plant is meant.] - -70 [ i.e. for this purpose. The general use of bronze is attested by ch. -81.] - -71 [ {ode anabibazontes, epean k.t.l}: the reference of {ode} is -directly to the clause {epean——trakhelou}, though in sense it refers -equally to the following, {katothen de k.t.l}. Some Editors punctuate -thus, {ode anabibazontes epean} and omit {de} after {katothen}, making -the reference of {ode} to the latter clause alone.] - -72 [ {oruontai}, as in iii. 117, but here they howl for pleasure.] - -73 [ Like the Egyptians for example, cp. ii. 91.] - -74 [ {mete ge on allelon}: the MSS. have {me ti ge on allelon}. Most -Editors read {allon} for {allelon} and alter the other words in various -ways ({me toi ge on, me toigaron} etc.), taking {me} as in {me oti} (ne -dicam aliorum). The reading which I have adopted is based on that of -Stein, who reads {mete teon allon} and quotes vii. 142, {oute ge alloisi -'Ellenon oudamoisi, umin de de kai dia panton ekista}. With {allon} the -meaning is, "rejecting those of other nations and especially those of -the Hellenes". For the use of {me} after {pheugein} cp. ii. 91.] - -75 [ Or, according to some MSS., "as they proved in the case of -Anacharsis and afterwards of Skyles".] - -76 [ {gen pollen}.] - -77 [ {epitropou}.] - -78 [ {peplastai}: some authorities give {pepaistai}, "has been invented -as a jest".] - -79 [ {es kheiras agesthai}.] - -7901 [ {o theos}.] - -80 [ {diepresteuse}: this or {epresteuse} is the reading of most of the -MSS. The meaning is uncertain, since the word does not occur elsewhere. -Stein suggests that it may mean "scoffed (at the Scythians)". Various -conjectures have been tried, e.g. {diedresteuse}, {diedrepeteuse}, etc.] - -81 [ {os Skuthas einai}: cp. ii. 8. Some (e.g. Dindorf and Bähr) -translate "considering that they are Scythians," i.e. for a nation so -famous and so widely extended.] - -82 [ i.e. about 5300 gallons.] - -83 [ {epi to iro}: the MSS. mostly have {epi iro}, and Stein adopts the -conjecture {epi rio}, "on a projecting point". The temple would be that -of {Zeus ourios} mentioned in ch. 87. (In the Medicean MS. the omitted -{i} is inserted above the line beforethe {r}, not directly over it, as -represented by Stein, and the accent is not omitted.)] - -84 [ {stadioi}, and so throughout.] - -85 [ i.e. 1,110,000.] - -86 [ i.e. 330,000.] - -8601 [ {stelas}, i.e. "square blocks"; so also in ch. 91.] - -87 [ i.e. 700,000.] - -8701 [ {os emoi dokeei sumballomeno}, "putting the evidence together".] - -88 [ {pasi deka}: probably a loose expression like {ta panta muria}, -iii. 74.] - -89 [ {psoren}, "mange".] - -90 [ Or (less probably) "Skyrmiadai".] - -91 [ {Salmoxin}: some inferior MSS. have {Zalmoxin}, or {Zamolxin}, and -the spelling in other writers varies between these forms.] - -92 [ {daimona}, sometimes used for deified men as distinguished from -gods, cp. ch. 103.] - -93 [ {dia penteteridos}.] - -94 [ {bathutera}.] - -95 [ {ou to asthenestato sophiste}. No depreciation seems to be intended -here.] - -96 [ {andreona}.] - -97 [ i.e. the Mediterranean: or the passage may mean simply, "Thrace -runs out further into the sea than Scythia".] - -98 [ {gounon}.] - -99 [ More literally, "I say this, so far as it is allowed to compare, -etc. Such is the form of the Tauric land".] - -100 [ {ede}. The Agathyrsians however have not been mentioned before in -this connection.] - -101 [ {stadia}.] - -102 [ {tes Skuthikes ta epikarsia}, i.e. the lines running from West to -East.] - -103 [ {epanakhthentes}: so the Medicean MS. and another: the rest have -{epanakhthentas}. Some Editors read by conjecture {apeneikhthentas}, -"cast away on their coast".] - -104 [ {neoisi}.] - -105 [ {trieteridas}.] - -106 [ Or, "were driven out".] - -107 [ {phtheirotrageousi}.] - -108 [ Or, "Aiorpata," and "aior" below.] - -109 [ i.e. the Royal Scythians: see ch. 20.] - -110 [ {epi touto}, the reading of the Aldine edition. The MSS. have {epi -touto}. Stein suggests {dia touto}.] - -111 [ {ou peisometha}: some MSS. read {ouk oisometha}. Editors have -emended by conjecture in various ways, e.g. {ou periopsometha}, "we -shall not allow it"; {oi epoisometha} or {oi epeisometha}, "we shall go -out to attack him"; {aposometha}, "we shall repel him".] - -112 [ {paras}, or {pasai}, belonging to {gunaikes}.] - -113 [ {khersou}, "dry".] - -114 [ Perhaps the same as the "Hyrgis" mentioned in ch. 57. Some Editors -read "Hyrgis" in this passage.] - -115 [ See ch. 119.] - -116 [ {klaiein lego}.] - -117 [ {touto esti e apo Skutheon resis}: this refers to the last words, -{klaiein lego}. Most Editors have doubts about the genuineness of the -sentence, regarding it a marginal gloss which has crept into the text; -but perhaps without sufficient reason.] - -118 [ Or, "with some slight effect on the course of the war".] - -119 [ See i. 216.] - -120 [ {eremothentes tou omilou}.] - -121 [ {iesan tes phones}.] - -122 [ {e mia kai Sauromatai}: some Editors read {e meta Sauromateon}. -The MSS. give {e mia Sauromatai} (some {Sauromateon}). Stein inserts -{kai}.] - -123 [ {khairontes eleutheroi}.] - -124 [ The list includes only those who voted in favour of the proposal -of Histiaios (i.e. Miltiades is not included in it): hence perhaps Stein -is right in suggesting some change in the text, e.g. {oi diapherontes te -ten psephon basileos kai eontes logou pleistou}. The absence of the -name of Coës is remarked by several commentators, who forget that he had -accompanied Dareios: see ch. 97.] - -125 [ Or, "and even so they found the passage of the river with -difficulty".] - -126 [ {en Persesi}.] - -127 [ i.e. 80,000.] - -128 [ {gar}: some MSS. read {de}; so Stein and other Editors.] - -129 [ i.e. Castor and Polydeukes the sons of Tyndareus, who were among -the Argonauts.] - -130 [ {Phera} (genitive).] - -131 [ From {ois} "sheep" and {lukos} "wolf" ({oin en lukoisi}).] - -132 [ {phule}, the word being here apparently used loosely.] - -133 [ {'Erinuon}.] - -134 [ {meta touto upemeine touto touto}: some Editors mark a lacuna -after {upemeine}, or supply some words like {sunebe de}: "after this the -children survived, and the same thing happened also in Thera, etc".] - -135 [ Or, "Grinos".] - -136 [ {Euphemides}: the MSS. have {Euthumides}: the correction is from -Pindar, Pyth. iv. 455.] - -137 [ {onax}, the usual form of address to Apollo; so in ch. 155.] - -138 [ Or, "Axos".] - -139 [ i.e. Aristoteles, Pind. Pyth. v. 87.] - -140 [ {metaxu apolipon}.] - -141 [ Or, "it happened both to himself and to the other men of Thera -according to their former evil fortune"; but this would presuppose the -truth of the story told in ch. 151, and {paligkotos} may mean simply -"adverse" or "hostile".] - -142 [ {eontes tosoutoi osoi k.t.l.} They could hardly have failed to -increase in number, but no new settlers had been added.] - -143 [ {usteron elthe gas anadaiomenes}, "too late for the division of -land".] - -144 [ Or, "Thestis".] - -145 [ The MSS. give also "Aliarchos" and "Learchos".] - -146 [ {mathon ekasta}.] - -147 [ {ton terioikon}: i.e. conquered Libyans.] - -148 [ {nesioteon panton}: i.e. the natives of the Cyclades, cp. vi. 99.] - -149 [ {amphirruton ten Kurenen einai}: some Editors read by conjecture -{ten amphirruton Kurenen einai} (or {Kurenen ten amph, einai}), "that -Kyrene was the place flowed round by water".] - -150 [ {pselion}.] - -151 [ Or, "Giligammai".] - -152 [ i.e. the plant so called, figured on the coins of Kyrene and -Barca.] - -153 [ Or, "Asbytai".] - -154 [ i.e. further from the coast, so {katuperthe}, ch. 174 etc., cp. -ch. 16.] - -155 [ Or "Cabales".] - -156 [ See i. 216.] - -157 [ Distinct from the people of the same name mentioned in ch. 183: -those here mentioned are called "Gamphasantes" by Pliny.] - -158 [ {glukuteta}, "sweetness".] - -159 [ {allen te ekatomben kai de kai}.] - -160 [ {epithespisanta to tripodi}, which can hardly mean "prophesied -sitting upon the tripod".] - -161 [ Lit. "the men come together regularly to one place within three -months," which seems to mean that meetings are held every three months, -before one of which the child is brought.] - -162 [ See ii. 42.] - -163 [ i.e. in the middle of the morning.] - -164 [ {tripsin}: the "feel" to the touch: hence it might mean either -hardness or softness according to the context.] - -165 [ {troglodutas}: "Troglodytes".] - -166 [ {uperballonti}: "when his heat is greatest".] - -167 [ {ede}.] - -168 [ Or "red".] - -169 [ {domon}: Reiske reads {omon} by conjecture, "over his shoulder".] - -170 [ Or (according to some MSS.), "practise this much and do it well".] - -171 [ {akatapseusta}. Several Editors have adopted the conjecture -{katapseusta}, "other fabulous beasts".] - -172 [ {orues}: perhaps for {oruges} from {orux}, a kind of antelope.] - -173 [ {diktues}: the meaning is uncertain.] - -174 [ {ekhinees}, "urchins".] - -175 [ Or "Zabykes".] - -176 [ Or "Zygantes".] - -177 [ {eie d' an pan}: cp. v. 9. Some translate, "and this might well be -so".] - -178 [ {oud' areten einai tis e Libue spoudaie}.] - -179 [ i.e. corn; cp. i. 193.] - -180 [ {bounous}.] - -181 [ See ch. 167.] - -182 [ {meden allo neokhmoun kata Barkaious}: cp. v. 19.] - -183 [ {paralabontes}.] - -184 [ {epiphthonoi}.] - - - - - - - - - - - - -End of the Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -*** END OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - -***** This file should be named 2707-8.txt or 2707-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/7/0/2707/ - -Produced by John Bickers, Dagny, and David Widger - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/old/old-2025-05-23/2707-8.zip b/old/old-2025-05-23/2707-8.zip Binary files differdeleted file mode 100644 index 8189755..0000000 --- a/old/old-2025-05-23/2707-8.zip +++ /dev/null diff --git a/old/old-2025-05-23/2707-h.zip b/old/old-2025-05-23/2707-h.zip Binary files differdeleted file mode 100644 index f3ce694..0000000 --- a/old/old-2025-05-23/2707-h.zip +++ /dev/null diff --git a/old/old-2025-05-23/2707-h/2707-h.htm b/old/old-2025-05-23/2707-h/2707-h.htm deleted file mode 100644 index 99695b6..0000000 --- a/old/old-2025-05-23/2707-h/2707-h.htm +++ /dev/null @@ -1,20779 +0,0 @@ -<?xml version="1.0" encoding="iso-8859-1"?> - -<!DOCTYPE html - PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > - -<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> - <head> - <title> - The History of Herodotus, By Herodotus - </title> - <style type="text/css" xml:space="preserve"> - - body { margin:5%; background:#faebd0; text-align:justify} - P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } - H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } - hr { width: 50%; text-align: center;} - .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } - blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} - .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} - .toc { margin-left: 10%; margin-bottom: .75em;} - .toc2 { margin-left: 20%;} - div.fig { display:block; margin:0 auto; text-align:center; } - div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } - .figleft {float: left; margin-left: 0%; margin-right: 1%;} - .figright {float: right; margin-right: 0%; margin-left: 1%;} - .pagenum {display:inline; font-size: 70%; font-style:normal; - margin: 0; padding: 0; position: absolute; right: 1%; - text-align: right;} - pre { font-style: italic; font-size: 90%; margin-left: 10%;} - -</style> - </head> - <body> -<pre xml:space="preserve"> - -The Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The History Of Herodotus - Volume 1 (of 2) - -Author: Herodotus - -Translator: G. C. Macaulay - -Release Date: December 1, 2008 [EBook #2707] -Last Updated: January 25, 2013 - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - - - - -Produced by John Bickers, Dagny, and David Widger - - - - - -</pre> - <p> - <br /><br /> - </p> - <h1> - THE HISTORY OF HERODOTUS - </h1> - <p> - <br /> - </p> - <h2> - By Herodotus - </h2> - <p> - <br /><br /> - </p> - <h3> - Translated into English by G. C. Macaulay - </h3> - <p> - <br /><br /> - </p> - <h4> - IN TWO VOLUMES <br /><br /> VOL. I - </h4> - <p> - <br /> <br /> - </p> - <h5> - {e Herodotou diathesis en apasin epieikes, kai tois men agathois<br /> - sunedomene, tois de kakois sunalgousa}.—Dion. Halic.<br /><br /> - {monos 'Erodotos 'Omerikhotatos egeneto}.—Longinus. - </h5> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> - </p> - <div class="mynote"> - PREPARER'S NOTE -<pre xml:space="preserve"> - This text was prepared from an edition dated 1890, published by - MacMillan and Co., London and New York. - - Greek text has been transliterated and marked with brackets, as in - the opening citation above. -</pre> - <br /> - </div> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> - </p> - <h2> - Contents - </h2> - <blockquote> - <p class="toc"> - <a href="#link2H_PREF"> PREFACE </a> - </p> - <p class="toc"> - <a href="#link2H_NOTE"> NOTES TO PREFACE </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link2H_4_0003"> <b>THE HISTORY OF HERODOTUS</b> </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link2H_4_0004"> <b>BOOK I. THE FIRST BOOK OF THE HISTORIES, - CALLED CLIO</b> </a> - </p> - <p class="toc"> - <a href="#link2H_NOTE2"> NOTES TO BOOK I </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link22H_4_0001"> <b>BOOK II. THE SECOND BOOK OF THE HISTORIES, - CALLED EUTERPE</b> </a> - </p> - <p class="toc"> - <a href="#link22H_NOTE"> NOTES TO BOOK II </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link32H_4_0001"> <b>BOOK III. THE THIRD BOOK OF THE HISTORIES, - CALLED THALEIA</b> </a> - </p> - <p class="toc"> - <a href="#link32H_NOTE"> NOTES TO BOOK III </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link42H_4_0001"> <b>BOOK IV. THE FOURTH BOOK OF THE HISTORIES, - CALLED MELPOMENE</b> </a> - </p> - <p class="toc"> - <a href="#link42H_NOTE"> NOTES TO BOOK IV. </a> - </p> - </blockquote> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> <a name="link2H_PREF" id="link2H_PREF"> - <!-- H2 anchor --> </a> - </p> - <h2> - PREFACE - </h2> - <p> - If a new translation of Herodotus does not justify itself, it will hardly - be justified in a preface; therefore the question whether it was needed - may be left here without discussion. The aim of the translator has been - above all things faithfulness—faithfulness to the manner of - expression and to the structure of sentences, as well as to the meaning of - the Author. At the same time it is conceived that the freedom and variety - of Herodotus is not always best reproduced by such severe consistency of - rendering as is perhaps desirable in the case of the Epic writers before - and the philosophical writers after his time: nor again must his - simplicity of thought and occasional quaintness be reproduced in the form - of archaisms of language; and that not only because the affectation of an - archaic style would necessarily be offensive to the reader, but also - because in language Herodotus is not archaic. His style is the "best canon - of the Ionic speech," marked, however, not so much by primitive purity as - by eclectic variety. At the same time it is characterised largely by the - poetic diction of the Epic and Tragic writers; and while the translator is - free to employ all the resources of modern English, so far as he has them - at his command, he must carefully retain this poetical colouring and by - all means avoid the courtier phrase by which the style of Herodotus has - too often been made "more noble." <a href="#linknote-331" - name="linknoteref-331" id="linknoteref-331">331</a> - </p> - <p> - As regards the text from which this translation has been made, it is based - upon that of Stein's critical edition (Berlin, 1869-1871), that is to say - the estimate there made of the comparative value of the authorities has - been on the whole accepted as a just one, rather than that which - depreciates the value of the Medicean MS. and of the class to which it - belongs. On the other hand the conjectural emendations proposed by Stein - have very seldom been adopted, and his text has been departed from in a - large number of other instances also, which will for the most part be - found recorded in the notes. - </p> - <p> - As it seemed that even after Stein's re-collation of the Medicean MS. - there were doubts felt by some scholars <a href="#linknote-332" - name="linknoteref-332" id="linknoteref-332">332</a> as to the true reading - in some places of this MS., which is very generally acknowledged to be the - most important, I thought it right to examine it myself in all those - passages where questions about text arise which concern a translator, that - is in nearly five hundred places altogether; and the results, when they - are worth observing, are recorded in the notes. At the same time, by the - suggestion of Dr. Stein, I re-collated a large part of the third book in - the MS. which is commonly referred to as F (i.e. Florentinus), called by - Stein C, and I examined this MS. also in a certain number of other places. - It should be understood that wherever in the notes I mention the reading - of any particular MS. by name, I do so on my own authority. - </p> - <p> - The notes have been confined to a tolerably small compass. Their purpose - is, first, in cases where the text is doubtful, to indicate the reading - adopted by the translator and any other which may seem to have reasonable - probability, but without discussion of the authorities; secondly, where - the rendering is not quite literal (and in other cases where it seemed - desirable), to quote the words of the original or to give a more literal - version; thirdly, to add an alternative version in cases where there seems - to be a doubt as to the true meaning; and lastly, to give occasionally a - short explanation, or a reference from one passage of the author to - another. - </p> - <p> - For the orthography of proper names reference may be made to the note - prefixed to the index. No consistent system has been adopted, and the - result will therefore be open to criticism in many details; but the aim - has been to avoid on the one hand the pedantry of seriously altering the - form of those names which are fairly established in the English language - of literature, as distinguished from that of scholarship, and on the other - hand the absurdity of looking to Latin rather than to Greek for the - orthography of the names which are not so established. There is no - intention to put forward any theory about pronunciation. - </p> - <p> - The index of proper names will, it is hoped, be found more complete and - accurate than those hitherto published. The best with which I was - acquainted I found to have so many errors and omissions <a - href="#linknote-333" name="linknoteref-333" id="linknoteref-333">333</a> - that I was compelled to do the work again from the beginning. In a - collection of more than ten thousand references there must in all - probability be mistakes, but I trust they will be found to be few. - </p> - <p> - My acknowledgments of obligation are due first to Dr. Stein, both for his - critical work and also for his most excellent commentary, which I have had - always by me. After this I have made most use of the editions of Krüger, - Bähr, Abicht, and (in the first two books) Mr. Woods. As to translations, - I have had Rawlinson's before me while revising my own work, and I have - referred also occasionally to the translations of Littlebury (perhaps the - best English version as regards style, but full of gross errors), Taylor, - and Larcher. In the second book I have also used the version of B. R. - reprinted by Mr. Lang: of the first book of this translation I have access - only to a fragment written out some years ago, when the British Museum was - within my reach. Other particular obligations are acknowledged in the - notes. - </p> - <p> - ————— <a name="link2H_NOTE" id="link2H_NOTE"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - NOTES TO PREFACE - </h2> - <p> - <a name="linknote-331" id="linknote-331"> - <!-- Note --></a> - </p> - <p class="foot"> - 331 (<a href="#linknoteref-331">return</a>)<br /> [ See the remarks of - P.-L. Courier (on Larcher's version) in the preface to his specimens of a - new translation of Herodotus (<i>OEuvres complètes de P.-L. Courier</i>, - Bruxelles, 1828).] - </p> - <p> - <a name="linknote-332" id="linknote-332"> - <!-- Note --></a> - </p> - <p class="foot"> - 332 (<a href="#linknoteref-332">return</a>)<br /> [ Mr. Woods, for example, - in his edition of the first book (published in 1873) gives a list of - readings for the first and second books, in which he almost invariably - prefers the authority of Gronovius to that of Stein, where their reports - differ. In so doing he is wrong in all cases (I think) except one, namely - i. 134 {to degomeno}. He is wrong, for examine, in i. 189, where the MS. - has {touto}, i. 196 {an agesthai}, i. 199 {odon}, ii. 15 {te de}, ii. 95 - {up auto}, ii. 103 {kai prosotata}, ii. 124 {to addo} (without {dao}), ii. - 181 {no}. Abicht also has made several inaccurate statements, e.g. i. 185, - where the MS. has {es ton Euphreten}, and vii. 133 {Xerxes}.] - </p> - <p> - <a name="linknote-333" id="linknote-333"> - <!-- Note --></a> - </p> - <p class="foot"> - 333 (<a href="#linknoteref-333">return</a>)<br /> [ For example in the - index of proper names attached to Stein's annotated edition (Berlin, - 1882), to which I am under obligation, having checked my own by it, I find - that I have marked upwards of two hundred mistakes or oversights: no doubt - I have been saved by it from at least as many.] - </p> - <p> - <a name="link2H_4_0003" id="link2H_4_0003"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE HISTORY OF HERODOTUS - </h2> - <p> - <a name="link2H_4_0004" id="link2H_4_0004"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - BOOK I. THE FIRST BOOK OF THE HISTORIES, CALLED CLIO - </h2> - <p> - This is the Showing forth of the Inquiry of Herodotus of Halicarnassos, to - the end that <a href="#linknote-1" name="linknoteref-1" id="linknoteref-1">1</a> - neither the deeds of men may be forgotten by lapse of time, nor the works - <a href="#linknote-2" name="linknoteref-2" id="linknoteref-2">2</a> great - and marvellous, which have been produced some by Hellenes and some by - Barbarians, may lose their renown; and especially that the causes may be - remembered for which these waged war with one another. - </p> - <p> - 1. Those of the Persians who have knowledge of history declare that the - Phenicians first began the quarrel. These, they say, came from that which - is called the Erythraian Sea to this of ours; and having settled in the - land where they continue even now to dwell, set themselves forthwith to - make long voyages by sea. And conveying merchandise of Egypt and of - Assyria they arrived at other places and also at Argos; now Argos was at - that time in all points the first of the States within that land which is - now called Hellas;—the Phenicians arrived then at this land of - Argos, and began to dispose of their ship's cargo: and on the fifth or - sixth day after they had arrived, when their goods had been almost all - sold, there came down to the sea a great company of women, and among them - the daughter of the king; and her name, as the Hellenes also agree, was Io - the daughter of Inachos. These standing near to the stern of the ship were - buying of the wares such as pleased them most, when of a sudden the - Phenicians, passing the word from one to another, made a rush upon them; - and the greater part of the women escaped by flight, but Io and certain - others were carried off. So they put them on board their ship, and - forthwith departed, sailing away to Egypt. - </p> - <p> - 2. In this manner the Persians report that Io came to Egypt, not agreeing - therein with the Hellenes, <a href="#linknote-3" name="linknoteref-3" - id="linknoteref-3">3</a> and this they say was the first beginning of - wrongs. Then after this, they say, certain Hellenes (but the name of the - people they are not able to report) put in to the city of Tyre in Phenicia - and carried off the king's daughter Europa;—these would doubtless be - Cretans;—and so they were quits for the former injury. After this - however the Hellenes, they say, were the authors of the second wrong; for - they sailed in to Aia of Colchis and to the river Phasis with a ship of - war, and from thence, after they had done the other business for which - they came, they carried off the king's daughter Medea: and the king of - Colchis sent a herald to the land of Hellas and demanded satisfaction for - the rape and to have his daughter back; but they answered that, as the - Barbarians had given them no satisfaction for the rape of Io the Argive, - so neither would they give satisfaction to the Barbarians for this. - </p> - <p> - 3. In the next generation after this, they say, Alexander the son of - Priam, having heard of these things, desired to get a wife for himself by - violence <a href="#linknote-4" name="linknoteref-4" id="linknoteref-4">4</a> - from Hellas, being fully assured that he would not be compelled to give - any satisfaction for this wrong, inasmuch as the Hellenes gave none for - theirs. So he carried off Helen, and the Hellenes resolved to send - messengers first and to demand her back with satisfaction for the rape; - and when they put forth this demand, the others alleged to them the rape - of Medea, saying that the Hellenes were now desiring satisfaction to be - given to them by others, though they had given none themselves nor had - surrendered the person when demand was made. - </p> - <p> - 4. Up to this point, they say, nothing more happened than the carrying - away of women on both sides; but after this the Hellenes were very greatly - to blame; for they set the first example of war, making an expedition into - Asia before the Barbarians made any into Europe. Now they say that in - their judgment, though it is an act of wrong to carry away women by force, - it is a folly to set one's heart on taking vengeance for their rape, and - the wise course is to pay no regard when they have been carried away; for - it is evident that they would never be carried away if they were not - themselves willing to go. And the Persians say that they, namely the - people of Asia, when their women were carried away by force, had made it a - matter of no account, but the Hellenes on account of a woman of Lacedemon - gathered together a great armament, and then came to Asia and destroyed - the dominion of Priam; and that from this time forward they had always - considered the Hellenic race to be their enemy: for Asia and the Barbarian - races which dwell there the Persians claim as belonging to them; but - Europe and the Hellenic race they consider to be parted off from them. - </p> - <p> - 5. The Persians for their part say that things happened thus; and they - conclude that the beginning of their quarrel with the Hellenes was on - account of the taking of Ilion: but as regards Io the Phenicians do not - agree with the Persians in telling the tale thus; for they deny that they - carried her off to Egypt by violent means, and they say on the other hand - that when they were in Argos she was intimate with the master of their - ship, and perceiving that she was with child, she was ashamed to confess - it to her parents, and therefore sailed away with the Phenicians of her - own will, for fear of being found out. These are the tales told by the - Persians and the Phenicians severally: and concerning these things I am - not going to say that they happened thus or thus, <a href="#linknote-401" - name="linknoteref-401" id="linknoteref-401">401</a> but when I have - pointed to the man who first within my own knowledge began to commit wrong - against the Hellenes, I shall go forward further with the story, giving an - account of the cities of men, small as well as great: for those which in - old times were great have for the most part become small, while those that - were in my own time great used in former times to be small: so then, since - I know that human prosperity never continues steadfast, I shall make - mention of both indifferently. - </p> - <hr /> - <p> - 6. Croesus was Lydian by race, the son of Alyattes and ruler of the - nations which dwell on this side of the river Halys; which river, flowing - from the South between the Syrians <a href="#linknote-5" - name="linknoteref-5" id="linknoteref-5">5</a> and the Paphlagonians, runs - out towards the North Wind into that Sea which is called the Euxine. This - Croesus, first of all the Barbarians of whom we have knowledge, subdued - certain of the Hellenes and forced them to pay tribute, while others he - gained over and made them his friends. Those whom he subdued were the - Ionians, the Aiolians, and the Dorians who dwell in Asia; and those whom - he made his friends were the Lacedemonians. But before the reign of - Croesus all the Hellenes were free; for the expedition of the Kimmerians, - which came upon Ionia before the time of Croesus, was not a conquest of - the cities but a plundering incursion only. <a href="#linknote-6" - name="linknoteref-6" id="linknoteref-6">6</a> - </p> - <p> - 7. Now the supremacy which had belonged to the Heracleidai came to the - family of Croesus, called Mermnadai, in the following manner:—Candaules, - whom the Hellenes call Myrsilos, was ruler of Sardis and a descendant of - Alcaios, son of Heracles: for Agron, the son of Ninos, the son of Belos, - the son of Alcaios, was the first of the Heracleidai who became king of - Sardis, and Candaules the son of Myrsos was the last; but those who were - kings over this land before Agrond, were descendants of Lydos the son of - Atys, whence this whole nation was called Lydian, having been before - called Meonian. From these the Heracleidai, descended from Heracles and - the slave-girl of Iardanos, obtained the government, being charged with it - by reason of an oracle; and they reigned for two-and-twenty generations of - men, five hundred and five years, handing on the power from father to son, - till the time of Clandaules the son of Myrsos. - </p> - <p> - 8. This Candaules then of whom I speak had become passionately in love - with his own wife; and having become so, he deemed that his wife was - fairer by far than all other women; and thus deeming, to Gyges the son of - Daskylos (for he of all his spearmen was the most pleasing to him), to - this Gyges, I say, he used to impart as well the more weighty of his - affairs as also the beauty of his wife, praising it above measure: and - after no long time, since it was destined that evil should happen to - Candaules, he said to Gyges as follows: "Gyges, I think that thou dost not - believe me when I tell thee of the beauty of my wife, for it happens that - men's ears are less apt of belief than their eyes: contrive therefore - means by which thou mayest look upon her naked." But he cried aloud and - said: "Master, what word of unwisdom is this which thou dost utter, - bidding me look upon my mistress naked? When a woman puts off her tunic - she puts off her modesty also. Moreover of old time those fair sayings - have been found out by men, from which we ought to learn wisdom; and of - these one is this,—that each man should look on his own: but I - believe indeed that she is of all women the fairest and I entreat thee not - to ask of me that which it is not lawful for me to do." - </p> - <p> - 9. With such words as these he resisted, fearing lest some evil might come - to him from this; but the king answered him thus: "Be of good courage, - Gyges, and have no fear, either of me, that I am saying these words to try - thee, or of my wife, lest any harm may happen to thee from her. For I will - contrive it so from the first that she shall not even perceive that she - has been seen by thee. I will place thee in the room where we sleep, - behind the open door; <a href="#linknote-7" name="linknoteref-7" - id="linknoteref-7">7</a> and after I have gone in, my wife also will come - to lie down. Now there is a seat near the entrance of the room, and upon - this she will lay her garments as she takes them off one by one; and so - thou wilt be able to gaze upon her at full leisure. And when she goes from - the chair to the bed and thou shalt be behind her back, then let it be thy - part to take care that she sees thee not as thou goest through the door." - </p> - <p> - 10. He then, since he might not avoid it, gave consent: and Candaules, - when he considered that it was time to rest, led Gyges to the chamber; and - straightway after this the woman also appeared: and Gyges looked upon her - after she came in and as she laid down her garments; and when she had her - back turned towards him, as she went to the bed, then he slipped away from - his hiding-place and was going forth. And as he went out, the woman caught - sight of him, and perceiving that which had been done by her husband she - did not cry out, though struck with shame, <a href="#linknote-8" - name="linknoteref-8" id="linknoteref-8">8</a> but she made as though she - had not perceived the matter, meaning to avenge herself upon Candaules: - for among the Lydians as also among most other Barbarians it is a shame - even for a man to be seen naked. - </p> - <p> - 11. At the time then she kept silence, as I say, and made no outward sign; - but as soon as day had dawned, and she made ready those of the servants - whom she perceived to be the most attached to herself, and after that she - sent to summon Gyges. He then, not supposing that anything of that which - had been done was known to her, came upon her summons; for he had been - accustomed before to go <a href="#linknote-9" name="linknoteref-9" - id="linknoteref-9">9</a> whenever the queen summoned him. And when Gyges - was come, the woman said to him these words: "There are now two ways open - to thee, Gyges, and I give thee the choice which of the two thou wilt - prefer to take. Either thou must slay Candaules and possess both me and - the kingdom of Lydia, or thou must thyself here on the spot be slain, so - that thou mayest not in future, by obeying Candaules in all things, see - that which thou shouldest not. Either he must die who formed this design, - or thou who hast looked upon me naked and done that which is not accounted - lawful." For a time then Gyges was amazed at these words, and afterwards - he began to entreat her that she would not bind him by necessity to make - such a choice: then however, as he could not prevail with her, but saw - that necessity was in truth set before him either to slay his master or to - be himself slain by others, he made the choice to live himself; and he - inquired further as follows: "Since thou dost compel me to take my - master's life against my own will, let me hear from thee also what is the - manner in which we shall lay hands upon him." And she answering said: - "From that same place shall the attempt be, where he displayed me naked; - and we will lay hands upon him as he sleeps." - </p> - <p> - 12. So after they had prepared the plot, when night came on, (for Gyges - was not let go nor was there any way of escape for him, but he must either - be slain himself or slay Candaules), he followed the woman to the - bedchamber; and she gave him a dagger and concealed him behind that very - same door. Then afterwards, while Candaules was sleeping, Gyges came - privily up to him <a href="#linknote-10" name="linknoteref-10" - id="linknoteref-10">10</a> and slew him, and he obtained both his wife and - his kingdom: of him moreover Archilochos the Parian, who lived about that - time, made mention in a trimeter iambic verse. <a href="#linknote-11" - name="linknoteref-11" id="linknoteref-11">11</a> - </p> - <p> - 13. He obtained the kingdom however and was strengthened in it by means of - the Oracle at Delphi; for when the Lydians were angry because of the fate - of Candaules, and had risen in arms, a treaty was made between the - followers of Gyges and the other Lydians to this effect, that if the - Oracle should give answer that he was to be king of the Lydians, he should - be king, and if not, he should give back the power to the sons of - Heracles. So the Oracle gave answer, and Gyges accordingly became king: - yet the Pythian prophetess said this also, that vengeance for the - Heracleidai should come upon the descendants of Gyges in the fifth - generation. Of this oracle the Lydians and their kings made no account - until it was in fact fulfilled. - </p> - <p> - 14. Thus the Mermnadai obtained the government having driven out from it - the Heracleidai: and Gyges when he became ruler sent votive offerings to - Delphi not a few, for of all the silver offerings at Delphi his are more - in number than those of any other man; and besides the silver he offered a - vast quantity of gold, and especially one offering which is more worthy of - mention than the rest, namely six golden mixing-bowls, which are dedicated - there as his gift: of these the weight is thirty talents, and they stand - in the treasury of the Corinthians, (though in truth this treasury does - not belong to the State of the Corinthians, but is that of Kypselos the - son of Aëtion). <a href="#linknote-12" name="linknoteref-12" - id="linknoteref-12">12</a> This Gyges was the first of the Barbarians - within our knowledge who dedicated votive offerings at Delphi, except only - Midas the son of Gordias king of Phrygia, who dedicated for an offering - the royal throne on which he sat before all to decide causes; and this - throne, a sight worth seeing, stands in the same place with the bowls of - Gyges. This gold and silver which Gyges dedicated is called Gygian by the - people of Delphi, after the name of him who offered it. - </p> - <p> - Now Gyges also, <a href="#linknote-13" name="linknoteref-13" - id="linknoteref-13">13</a> as soon as he became king, led an army against - Miletos and Smyrna, and he took the lower town of Colophon: <a - href="#linknote-14" name="linknoteref-14" id="linknoteref-14">14</a> but - no other great deed did he do in his reign, which lasted eight-and-thirty - years, therefore we will pass him by with no more mention than has already - been made, - </p> - <p> - 15, and I will speak now of Ardys the son of Gyges, who became king after - Gyges. He took Priene and made an invasion against Miletos; and while he - was ruling over Sardis, the Kimmerians driven from their abodes by the - nomad Scythians came to Asia and took Sardis except the citadel. - </p> - <p> - 16. Now when Ardys had been king for nine-and-forty years, Sadyattes his - son succeeded to his kingdom, and reigned twelve years; and after him - Alyattes. This last made war against Kyaxares the descendant of Deïokes - and against the Medes, <a href="#linknote-15" name="linknoteref-15" - id="linknoteref-15">15</a> and he drove the Kimmerians forth out of Asia, - and he took Smyrna which had been founded from Colophon, and made an - invasion against Clazomenai. From this he returned not as he desired, but - with great loss: during his reign however he performed other deeds very - worthy of mention as follows:— - </p> - <p> - 17. He made war with those of Miletos, having received this war as an - inheritance from his father: for he used to invade their land and besiege - Miletos in the following manner:—whenever there were ripe crops upon - the land, then he led an army into their confines, making his march to the - sound of pipes and harps and flutes both of male and female tone: and when - he came to the Milesian land, he neither pulled down the houses that were - in the fields, nor set fire to them nor tore off their doors, but let them - stand as they were; the trees however and the crops that were upon the - land he destroyed, and then departed by the way he came: for the men of - Miletos had command of the sea, so that it was of no use for his army to - blockade them: and he abstained from pulling down the houses to the end - that the Milesians might have places to dwell in while they sowed and - tilled the land, and by the means of their labour he might have somewhat - to destroy when he made his invasion. - </p> - <p> - 18. Thus he continued to war with them for eleven years; and in the course - of these years the Milesians suffered two great defeats, once when they - fought a battle in the district of Limenion in their own land, and again - in the plain of Maiander. Now for six of the eleven years Sadyattes the - son of Ardys was still ruler of the Lydians, the same who was wont to - invade the land of Miletos at the times mentioned; <a href="#linknote-16" - name="linknoteref-16" id="linknoteref-16">16</a> for this Sadyattes was he - who first began the war: but for the five years which followed these first - six the war was carried on by Alyattes the son of Sadyattes, who received - it as an inheritance from his father (as I have already said) and applied - himself to it earnestly. And none of the Ionians helped those of Miletos - bear the burden of this war except only the men of Chios. These came to - their aid to pay back like with like, for the Milesians had formerly - assisted the Chians throughout their war with the people of Erythrai. - </p> - <p> - 19. Then in the twelfth year of the war, when standing corn was being - burnt by the army of the Lydians, it happened as follows:—as soon as - the corn was kindled, it was driven by a violent wind and set fire to the - temple of Athene surnamed of Assessos; and the temple being set on fire - was burnt down to the ground. Of this no account was made then; but - afterwards when the army had returned to Sardis, Alyattes fell sick, and - as his sickness lasted long, he sent messengers to inquire of the Oracle - at Delphi, either being advised to do so by some one, or because he - himself thought it best to send and inquire of the god concerning his - sickness. But when these arrived at Delphi, the Pythian prophetess said - that she would give them no answer, until they should have built up again - the temple of Athene which they had burnt at Assessos in the land of - Miletos. - </p> - <p> - 20. Thus much I know by the report of the people of Delphi; but the - Milesians add to this that Periander the son of Kypselos, being a special - guest-friend of Thrasybulos the then despot of Miletos, heard of the - oracle which had been given to Alyattes, and sending a messenger told - Thrasybulos, in order that he might have knowledge of it beforehand and - take such counsel as the case required. This is the story told by the - Milesians. - </p> - <p> - 21. And Alyattes, when this answer was reported to him, sent a herald - forthwith to Miletos, desiring to make a truce with Thrasybulos and the - Milesians for so long a time as he should be building the temple. He then - was being sent as envoy to Miletos; and Thrasybulos in the meantime being - informed beforehand of the whole matter and knowing what Alyattes was - meaning to do, contrived this device:—he gathered together in the - market-place all the store of provisions which was found in the city, both - his own and that which belonged to private persons; and he proclaimed to - the Milesians that on a signal given by him they should all begin to drink - and make merry with one another. - </p> - <p> - 22. This Thrasybulos did and thus proclaimed to the end that the herald - from Sardis, seeing a vast quantity of provisions carelessly piled up, and - the people feasting, might report this to Alyattes: and so on fact it - happened; for when the herald returned to Sardis after seeing this and - delivering to Thrasybulos the charge which was given to him by the king of - Lydia, the peace which was made, came about, as I am informed, merely - because of this. For Alyattes, who thought that there was a great famine - in Miletos and that the people had been worn down to the extreme of - misery, heard from the herald, when he returned from Miletos, the opposite - to that which he himself supposed. And after this the peace was made - between them on condition of being guest-friends and allies to one - another, and Alyattes built two temples to Athene at Assessos in place of - one, and himself recovered from his sickness. With regard then to the war - waged by Alyattes with the Milesians and Thrasybulos things went thus. - </p> - <p> - 23. As for Periander, the man who gave information about the oracle to - Thrasybulos, he was the son of Kypselos, and despot of Corinth. In his - life, say the Corinthians, (and with them agree the Lesbians), there - happened to him a very great marvel, namely that Arion of Methymna was - carried ashore at Tainaron upon a dolphin's back. This man was a harper - second to none of those who then lived, and the first, so far as we know, - who composed a dithyramb, naming it so and teaching it to a chorus <a - href="#linknote-17" name="linknoteref-17" id="linknoteref-17">17</a> at - Corinth. - </p> - <p> - 24. This Arion, they say, who for the most part of his time stayed with - Periander, conceived a desire to sail to Italy <a href="#linknote-18" - name="linknoteref-18" id="linknoteref-18">18</a> and Sicily; and after he - had there acquired large sums of money, he wished to return again to - Corinth. He set forth therefore from Taras, <a href="#linknote-19" - name="linknoteref-19" id="linknoteref-19">19</a> and as he had faith in - Corinthians more than in other men, he hired a ship with a crew of - Corinthians. These, the story says, when out in open sea, formed a plot to - cast Arion overboard and so possess his wealth; and he having obtained - knowledge of this made entreaties to them, offering them his wealth and - asking them to grant him his life. With this however he did not prevail - upon them, but the men who were conveying him bade him either slay himself - there, that he might receive burial on the land, or leap straightway into - the sea. So Arion being driven to a strait entreated them that, since they - were so minded, they would allow him to take his stand in full minstrel's - garb upon the deck <a href="#linknote-20" name="linknoteref-20" - id="linknoteref-20">20</a> of the ship and sing; and he promised to put - himself to death after he had sung. They then, well pleased to think that - they should hear the best of all minstrels upon earth, drew back from the - stern towards the middle of the ship; and he put on the full minstrel's - garb and took his lyre, and standing on the deck performed the Orthian - measure. Then as the measure ended, he threw himself into the sea just as - he was, in his full minstrel's garb; and they went on sailing away to - Corinth, but him, they say, a dolphin supported on its back and brought - him to shore at Tainaron: and when he had come to land he proceeded to - Corinth with his minstrel's garb. Thither having arrived he related all - that had been done; and Periander doubting of his story kept Arion in - guard and would let him go nowhere, while he kept careful watch for those - who had conveyed him. When these came, he called them and inquired of them - if they had any report to make of Arion; and when they said that he was - safe in Italy and that they had left him at Taras faring well, Arion - suddenly appeared before them in the same guise as when he made his leap - from the ship; and they being struck with amazement were no longer able to - deny when they were questioned. This is the tale told by the Corinthians - and Lesbians alike, and there is at Tainaron a votive offering of Arion of - no great size, <a href="#linknote-21" name="linknoteref-21" - id="linknoteref-21">21</a> namely a bronze figure of a man upon a - dolphin's back. - </p> - <p> - 25. Alyattes the Lydian, when he had thus waged war against the Milesians, - afterwards died, having reigned seven-and-fifty years. This king, when he - recovered from his sickness, dedicated a votive offering at Delphi (being - the second of his house who had so done), namely a great mixing-bowl of - silver with a stand for it of iron welded together, which last is a sight - worth seeing above all the offerings at Delphi and the work of Glaucos the - Chian, who of all men first found out the art of welding iron. - </p> - <p> - 26. After Alyattes was dead Croesus the son of Alyattes received the - kingdom in succession, being five-and-thirty years of age. He (as I said) - fought against the Hellenes and of them he attacked the Ephesians first. - The Ephesians then, being besieged by him, dedicated their city to Artemis - and tied a rope from the temple to the wall of the city: now the distance - between the ancient city, which was then being besieged, and the temple is - seven furlongs. <a href="#linknote-22" name="linknoteref-22" - id="linknoteref-22">22</a> These, I say, where the first upon whom Croesus - laid hands, but afterwards he did the same to the other Ionian and Aiolian - cities one by one, alleging against them various causes of complaint, and - making serious charges against those in whose cases he could find serious - grounds, while against others of them he charged merely trifling offences. - </p> - <p> - 27. Then when the Hellenes in Asia had been conquered and forced to pay - tribute, he designed next to build for himself ships and to lay hands upon - those who dwelt in the islands; and when all was prepared for his building - of ships, they say that Bias of Priene (or, according to another account, - Pittacos of Mytilene) came to Sardis, and being asked by Croesus whether - there was any new thing doing in Hellas, brought to an end his building of - ships by this saying: "O king," said he, "the men of the islands are - hiring a troop of ten thousand horse, and with this they mean to march to - Sardis and fight against thee." And Croesus, supposing that what he - reported was true, said: "May the gods put it into the minds of the - dwellers of the islands to come with horses against the sons of the - Lydians!" And he answered and said: "O king, I perceive that thou dost - earnestly desire to catch the men of the islands on the mainland riding - upon horses; and it is not unreasonable that thou shouldest wish for this: - what else however thinkest thou the men of the islands desire and have - been praying for ever since the time they heard that thou wert about to - build ships against them, than that they might catch the Lydians upon the - sea, so as to take vengeance upon thee for the Hellenes who dwell upon the - mainland, whom thou dost hold enslaved?" Croesus, they say, was greatly - pleased with this conclusion, <a href="#linknote-23" name="linknoteref-23" - id="linknoteref-23">23</a> and obeying his suggestion, for he judged him - to speak suitably, he stopped his building of ships; and upon that he - formed a friendship with the Ionians dwelling in the islands. - </p> - <p> - 28. As time went on, when nearly all those dwelling on this side the river - Halys had been subdued, (for except the Kilikians and Lykians Croesus - subdued and kept under his rule all the nations, that is to say Lydians, - Phrygians, Mysians, Mariandynoi, Chalybians, Paphlagonians, Thracians both - Thynian and Bithynian, Carians, Ionians, Dorians, Aiolians, and - Pamphylians), <a href="#linknote-24" name="linknoteref-24" - id="linknoteref-24">24</a> - </p> - <p> - 29, when these, I say, had been subdued, and while he was still adding to - his Lydian dominions, there came to Sardis, then at the height of its - wealth, all the wise men <a href="#linknote-25" name="linknoteref-25" - id="linknoteref-25">25</a> of the Hellas who chanced to be alive at that - time, brought thither severally by various occasions; and of them one was - Solon the Athenian, who after he had made laws for the Athenians at their - bidding, left his native country for ten years and sailed away saying that - he desired to visit various lands, in order that he might not be compelled - to repeal any of the laws which he had proposed. <a href="#linknote-26" - name="linknoteref-26" id="linknoteref-26">26</a> For of themselves the - Athenians were not competent to do this, having bound themselves by solemn - oaths to submit for ten years to the laws which Solon should propose for - them. - </p> - <p> - 30. So Solon, having left his native country for this reason and for the - sake of seeing various lands, came to Amasis in Egypt, and also to Croesus - at Sardis. Having there arrived he was entertained as a guest by Croesus - in the king's palace; and afterwards, on the third or fourth day, at the - bidding of Croesus his servants led Solon round to see his treasuries; and - they showed him all things, how great and magnificent they were: and after - he had looked upon them all and examined them as he had occasion, Croesus - asked him as follows: "Athenian guest, much report of thee has come to us, - both in regard to thy wisdom and thy wanderings, how that in thy search - for wisdom thou hast traversed many lands to see them; now therefore a - desire has come upon me to ask thee whether thou hast seen any whom thou - deemest to be of all men the most happy." <a href="#linknote-27" - name="linknoteref-27" id="linknoteref-27">27</a> This he asked supposing - that he himself was the happiest of men; but Solon, using no flattery but - the truth only, said: "Yes, O king, Tellos the Athenian." And Croesus, - marvelling at that which he said, asked him earnestly: "In what respect - dost thou judge Tellos to be the most happy?" And he said: "Tellos, in the - first place, living while his native State was prosperous, had sons fair - and good and saw from all of them children begotten and living to grow up; - and secondly he had what with us is accounted wealth, and after his life a - most glorious end: for when a battle was fought by the Athenians at - Eleusis against the neighbouring people, he brought up supports and routed - the foe and there died by a most fair death; and the Athenians buried him - publicly where he fell, and honoured him greatly." - </p> - <p> - 31. So when Solon had moved Croesus to inquire further by the story of - Tellos, recounting how many points of happiness he had, the king asked - again whom he had seen proper to be placed next after this man, supposing - that he himself would certainly obtain at least the second place; but he - replied: "Cleobis and Biton: for these, who were of Argos by race, - possessed a sufficiency of wealth and, in addition to this, strength of - body such as I shall tell. Both equally had won prizes in the games, and - moreover the following tale is told of them:—There was a feast of - Hera among the Argives and it was by all means necessary that their mother - should be borne in a car to the temple. But since their oxen were not - brought up in time from the field, the young men, barred from all else by - lack of time, submitted themselves to the yoke and drew the wain, their - mother being borne by them upon it; and so they brought it on for - five-and-forty furlongs, <a href="#linknote-28" name="linknoteref-28" - id="linknoteref-28">28</a> and came to the temple. Then after they had - done this and had been seen by the assembled crowd, there came to their - life a most excellent ending; and in this the deity declared that it was - better for man to die than to continue to live. For the Argive men were - standing round and extolling the strength <a href="#linknote-29" - name="linknoteref-29" id="linknoteref-29">29</a> of the young men, while - the Argive women were extolling the mother to whose lot it had fallen to - have such sons; and the mother being exceedingly rejoiced both by the deed - itself and by the report made of it, took her stand in front of the image - of the goddess and prayed that she would give to Cleobis and Biton her - sons, who had honoured her <a href="#linknote-30" name="linknoteref-30" - id="linknoteref-30">30</a> greatly, that gift which is best for man to - receive: and after this prayer, when they had sacrificed and feasted, the - young men lay down to sleep within the temple itself, and never rose - again, but were held bound in this last end. <a href="#linknote-31" - name="linknoteref-31" id="linknoteref-31">31</a> And the Argives made - statues in the likeness of them and dedicated them as offerings at Delphi, - thinking that they had proved themselves most excellent." - </p> - <p> - 32. Thus Solon assigned the second place in respect of happiness to these: - and Croesus was moved to anger and said: "Athenian guest, hast thou then - so cast aside our prosperous state as worth nothing, that thou dost prefer - to us even men of private station?" And he said: "Croesus, thou art - inquiring about human fortunes of one who well knows that the Deity is - altogether envious and apt to disturb our lot. For in the course of long - time a man may see many things which he would not desire to see, and - suffer also many things which he would not desire to suffer. The limit of - life for a man I lay down at seventy years: and these seventy years give - twenty-five thousand and two hundred days, not reckoning for any - intercalated month. Then if every other one of these years shall be made - longer by one month, that the seasons may be caused to come round at the - due time of the year, the intercalated months will be in number - five-and-thirty besides the seventy years; and of these months the days - will be one thousand and fifty. Of all these days, being in number - twenty-six thousand two hundred and fifty, which go to the seventy years, - one day produces nothing at all which resembles what another brings with - it. Thus then, O Croesus, man is altogether a creature of accident. As for - thee, I perceive that thou art both great in wealth and king of many men, - but that of which thou didst ask me I cannot call thee yet, until I learn - that thou hast brought thy life to a fair ending: for the very rich man is - not at all to be accounted more happy than he who has but his subsistence - from day to day, unless also the fortune go with him of ending his life - well in possession of all things fair. For many very wealthy men are not - happy, <a href="#linknote-32" name="linknoteref-32" id="linknoteref-32">32</a> - while many who have but a moderate living are fortunate; <a - href="#linknote-33" name="linknoteref-33" id="linknoteref-33">33</a> and - in truth the very rich man who is not happy has two advantages only as - compared with the poor man who is fortunate, whereas this latter has many - as compared with the rich man who is not happy. The rich man is able - better to fulfil his desire, and also to endure a great calamity if it - fall upon him; whereas the other has advantage over him in these things - which follow:—he is not indeed able equally with the rich man to - endure a calamity or to fulfil his desire, but these his good fortune - keeps away from him, while he is sound of limb, <a href="#linknote-34" - name="linknoteref-34" id="linknoteref-34">34</a> free from disease, - untouched by suffering, the father of fair children and himself of comely - form; and if in addition to this he shall end his life well, he is worthy - to be called that which thou seekest, namely a happy man; but before he - comes to his end it is well to hold back and not to call him yet happy but - only fortunate. Now to possess all these things together is impossible for - one who is mere man, just as no single land suffices to supply all things - for itself, but one thing it has and another it lacks, and the land that - has the greatest number of things is the best: so also in the case of a - man, no single person is complete in himself, for one thing he has and - another he lacks; but whosoever of men continues to the end in possession - of the greatest number of these things and then has a gracious ending of - his life, he is by me accounted worthy, O king, to receive this name. But - we must of every thing examine the end and how it will turn out at the - last, for to many God shows but a glimpse of happiness and then plucks - them up by the roots and overturns them." - </p> - <p> - 33. Thus saying he refused to gratify Croesus, who sent him away from his - presence holding him in no esteem, and thinking him utterly senseless in - that he passed over present good things and bade men look to the end of - every matter. - </p> - <p> - 34. After Solon had departed, a great retribution from God came upon - Croesus, probably because he judged himself to be the happiest of all men. - First there came and stood by him a dream, which showed to him the truth - of the evils that were about to come to pass in respect of his son. Now - Croesus had two sons, of whom one was deficient, seeing that he was deaf - and dumb, while the other far surpassed his companions of the same age in - all things: and the name of this last was Atys. As regards this Atys then, - the dream signified to Croesus that he should lose him by the blow of an - iron spear-point: <a href="#linknote-35" name="linknoteref-35" - id="linknoteref-35">35</a> and when he rose up from sleep and considered - the matter with himself, he was struck with fear on account of the dream; - and first he took for his son a wife; and whereas his son had been wont to - lead the armies of the Lydians, he now no longer sent him forth anywhere - on any such business; and the javelins and lances and all such things - which men use for fighting he conveyed out of the men's apartments and - piled them up in the inner bed-chambers, for fear lest something hanging - up might fall down upon his son. - </p> - <p> - 35. Then while he was engaged about the marriage of his son, there came to - Sardis a man under a misfortune and with hands not clean, a Phrygian by - birth and of the royal house. This man came to the house of Croesus, and - according to the customs which prevail in that land made request that he - might have cleansing; and Croesus gave him cleansing: now the manner of - cleansing among the Lydians is the same almost as that which the Hellenes - use. So when Croesus had done that which was customary, he asked of him - whence he came and who he was, saying as follows: "Man, who art thou, and - from what region of Phrygia didst thou come to sit upon my hearth? And - whom of men or women didst thou slay?" And he replied: "O king, I am the - son of Gordias, the son of Midas, and I am called Adrastos; and I slew my - own brother against my will, and therefore am I here, having been driven - forth by my father and deprived of all that I had." And Croesus answered - thus: "Thou art, as it chances, the offshoot of men who are our friends - and thou hast come to friends, among whom thou shalt want of nothing so - long as thou shalt remain in our land: and thou wilt find it most for thy - profit to bear this misfortune as lightly as may be." So he had his abode - with Croesus. <a href="#linknote-36" name="linknoteref-36" - id="linknoteref-36">36</a> - </p> - <p> - 36. During this time there was produced in the Mysian Olympos a boar of - monstrous size. This, coming down from the mountain aforesaid, ravaged the - fields of the Mysians, and although the Mysians went out against it often, - yet they could do it no hurt, but rather received hurt themselves from it; - so at length messengers came from the Mysians to Croesus and said: "O - king, there has appeared in our land a boar of monstrous size, which lays - waste our fields; and we, desiring eagerly to take it, are not able: now - therefore we ask of thee to send with us thy son and also a chosen band of - young men with dogs, that we may destroy it out of our land." Thus they - made request, and Croesus calling to mind the words of the dream spoke to - them as follows: "As touching my son, make no further mention of him in - this matter; for I will not send him with you, seeing that he is newly - married and is concerned now with the affairs of his marriage: but I will - send with you chosen men of the Lydians and the whole number of my hunting - dogs, and I will give command to those who go, to be as zealous as may be - in helping you to destroy the wild beast out of your land." - </p> - <p> - 37. Thus he made reply, and while the Mysians were being contented with - this answer, there came in also the son of Croesus, having heard of the - request made by the Mysians: and when Croesus said that he would not send - his son with them, the young man spoke as follows: "My father, in times - past the fairest and most noble part was allotted to us, to go out - continually to wars and to the chase and so have good repute; but now thou - hast debarred me from both of these, although thou hast not observed in me - any cowardly or faint-hearted spirit. And now with what face must I appear - when I go to and from the market-place of the city? What kind of a man - shall I be esteemed by the citizens, and what kind of a man shall I be - esteemed by my newly-married wife? With what kind of a husband will she - think that she is mated? Therefore either let me go to the hunt, or - persuade me by reason that these things are better for me done as now they - are." - </p> - <p> - 38. And Croesus made answer thus: "My son, not because I have observed in - thee any spirit of cowardice or any other ungracious thing, do I act thus; - but a vision of a dream came and stood by me in my sleep and told me that - thou shouldest be short-lived, and that thou shouldest perish by a - spear-point of iron. With thought of this vision therefore I both urged on - this marriage for thee, and I refuse now to send thee upon the matter - which is being taken in hand, having a care of thee that I may steal thee - from thy fate at least for the period of my own life, if by any means - possible for me to do so. For thou art, as it chances, my only son: the - other I do not reckon as one, seeing that he is deficient in hearing." - </p> - <p> - 39. The young man made answer thus: "It may well be forgiven in thee, O my - father, that thou shouldest have a care of me after having seen such a - vision; but that which thou dost not understand, and in which the meaning - of the dream has escaped thee, it is right that I should expound to thee. - Thou sayest the dream declared that I should end my life by means of a - spear-point of iron: but what hands has a boar, or what spear-point of - iron, of which thou art afraid? If the dream had told thee that I should - end my life by a tusk, or any other thing which resembles that, it would - be right for thee doubtless to do as thou art doing; but it said 'by a - spear-point.' Since therefore our fight will not be with men, let me now - go." - </p> - <p> - 40. Croesus made answer: "My son, thou dost partly prevail with me by - declaring thy judgment about the dream; therefore, having been prevailed - upon by thee, I change my resolution and allow thee to go to the chase." - </p> - <p> - 41. Having thus said Croesus went to summon Adrastos the Phrygian; and - when he came, he addressed him thus: "Adrastos, when thou wast struck with - a grievous misfortune (with which I reproach thee not), I cleansed thee, - and I have received thee into my house supplying all thy costs. Now - therefore, since having first received kindness from me thou art bound to - requite me with kindness, I ask of thee to be the protector of my son who - goes forth to the chase, lest any evil robbers come upon you by the way to - do you harm; and besides this thou too oughtest to go where thou mayest - become famous by thy deeds, for it belongs to thee as an inheritance from - thy fathers so to do, and moreover thou hast strength for it." - </p> - <p> - 42. Adrastos made answer: "O king, but for this I should not have been - going to any such contest of valour; for first it is not fitting that one - who is suffering such a great misfortune as mine should seek the company - of his fellows who are in prosperity, and secondly I have no desire for - it; and for many reasons I should have kept myself away. But now, since - thou art urgent with me, and I ought to gratify thee (for I am bound to - requite thee with kindness), I am ready to do this: expect therefore that - thy son, whom thou commandest me to protect, will return home to thee - unhurt, so far as his protector may avail to keep him safe." - </p> - <p> - 43. When he had made answer to Croesus in words like these, they - afterwards set forth provided with chosen young men and with dogs. And - when they were come to Mount Olympos, they tracked the animal; and having - found it and taken their stand round in a circle, they were hurling - against it their spears. Then the guest, he who had been cleansed of - manslaughter, whose name was Adrastos, hurling a spear at it missed the - boar and struck the son of Croesus. So he being struck by the spear-point - fulfilled the saying of the dream. And one ran to report to Croesus that - which had come to pass, and having come to Sardis he signified to him of - the combat and of the fate of his son. And Croesus was very greatly - disturbed by the death of his son, and was much the more moved to - complaining by this, namely that his son was slain by the man whom he had - himself cleansed of manslaughter. And being grievously troubled by the - misfortune he called upon Zeus the Cleanser, protesting to him that which - he had suffered from his guest, and he called moreover upon the Protector - of Suppliants <a href="#linknote-37" name="linknoteref-37" - id="linknoteref-37">37</a> and the Guardian of Friendship, <a - href="#linknote-38" name="linknoteref-38" id="linknoteref-38">38</a> - naming still the same god, and calling upon him as the Protector of - Suppliants because when he received the guest into his house he had been - fostering ignorantly the slayer of his son, and as the Guardian of - Friendship because having sent him as a protector he had found him the - worst of foes. - </p> - <p> - 45. After this the Lydians came bearing the corpse, and behind it followed - the slayer: and he taking his stand before the corpse delivered himself up - to Croesus, holding forth his hands and bidding the king slay him over the - corpse, speaking of his former misfortune and saying that in addition to - this he had now been the destroyer of the man who had cleansed him of it; - and that life for him was no more worth living. But Croesus hearing this - pitied Adrastos, although he was himself suffering so great an evil of his - own, and said to him: "Guest, I have already received from thee all the - satisfaction that is due, seeing that thou dost condemn thyself to suffer - death; and not thou alone art the cause of this evil, except in so far as - thou wert the instrument of it against thine own will, but some one, as I - suppose, of the gods, who also long ago signified to me that which was - about to be." So Croesus buried his son as was fitting: but Adrastos the - son of Gordias, the son of Midas, he who had been the slayer of his own - brother and the slayer also of the man who had cleansed him, when silence - came of all men round about the tomb, recognising that he was more - grievously burdened by misfortune than all men of whom he knew, slew - himself upon the grave. - </p> - <p> - 46. For two years then Croesus remained quiet in his mourning, because he - was deprived of his son: but after this period of time the overthrowing of - the rule of Astyages the son of Kyaxares by Cyrus the son of Cambyses, and - the growing greatness of the Persians caused Croesus to cease from his - mourning, and led him to a care of cutting short the power of the - Persians, if by any means he might, while yet it was in growth and before - they should have become great. - </p> - <p> - So having formed this design he began forthwith to make trial of the - Oracles, both those of the Hellenes and that in Libya, sending messengers - some to one place and some to another, some to go to Delphi, others to - Abai of the Phokians, and others to Dodona; and some were sent to the - shrine of Amphiaraos and to that of Trophonios, others to Branchidai in - the land of Miletos: these are the Oracles of the Hellenes to which - Croesus sent messengers to seek divination; and others he sent to the - shrine of Ammon in Libya to inquire there. Now he was sending the - messengers abroad to the end that he might try the Oracles and find out - what knowledge they had, so that if they should be found to have knowledge - of the truth, he might send and ask them secondly whether he should - attempt to march against the Persians. - </p> - <p> - 47. And to the Lydians whom he sent to make trial of the Oracles he gave - charge as follows,—that from the day on which they set out from - Sardis they should reckon up the number of the days following and on the - hundredth day they should consult the Oracles, asking what Croesus the son - of Alyattes king of the Lydians chanced then to be doing: and whatever the - Oracles severally should prophesy, this they should cause to be written - down <a href="#linknote-39" name="linknoteref-39" id="linknoteref-39">39</a> - and bear it back to him. Now what the other Oracles prophesied is not by - any reported, but at Delphi, so soon as the Lydians entered the sanctuary - of the temple <a href="#linknote-40" name="linknoteref-40" - id="linknoteref-40">40</a> to consult the god and asked that which they - were commanded to ask, the Pythian prophetess spoke thus in hexameter - measure: - </p> -<pre xml:space="preserve"> - "But the number of sand I know, <a href="#linknote-41" name="linknoteref-41" - id="linknoteref-41">41</a> and the measure of drops in the ocean; - The dumb man I understand, and I hear the speech of the speechless: - And there hath come to my soul the smell of a strong-shelled tortoise - Boiling in caldron of bronze, and the flesh of a lamb mingled with it; - Under it bronze is laid, it hath bronze as a clothing upon it." -</pre> - <p> - 48. When the Pythian prophetess had uttered this oracle, the Lydians - caused the prophecy to be written down, and went away at once to Sardis. - And when the rest also who had been sent round were there arrived with the - answers of the Oracles, then Croesus unfolded the writings one by one and - looked upon them: and at first none of them pleased him, but when he heard - that from Delphi, forthwith he did worship to the god and accepted the - answer, <a href="#linknote-42" name="linknoteref-42" id="linknoteref-42">42</a> - judging that the Oracle at Delphi was the only true one, because it had - found out what he himself had done. For when he had sent to the several - Oracles his messengers to consult the gods, keeping well in mind the - appointed day he contrived the following device,—he thought of - something which it would be impossible to discover or to conceive of, and - cutting up a tortoise and a lamb he boiled them together himself in a - caldron of bronze, laying a cover of bronze over them. - </p> - <p> - 49. This then was the answer given to Croesus from Delphi; and as regards - the answer of Amphiaraos, I cannot tell what he replied to the Lydians - after they had done the things customary in his temple, <a - href="#linknote-43" name="linknoteref-43" id="linknoteref-43">43</a> for - there is no record of this any more than of the others, except only that - Croesus thought that he also <a href="#linknote-44" name="linknoteref-44" - id="linknoteref-44">44</a> possessed a true Oracle. - </p> - <p> - 50. After this with great sacrifices he endeavoured to win the favour of - the god at Delphi: for of all the animals that are fit for sacrifice he - offered three thousand of each kind, and he heaped up couches overlaid - with gold and overlaid with silver, and cups of gold, and robes of purple, - and tunics, making of them a great pyre, and this he burnt up, hoping by - these means the more to win over the god to the side of the Lydians: and - he proclaimed to all the Lydians that every one of them should make - sacrifice with that which each man had. And when he had finished the - sacrifice, he melted down a vast quantity of gold, and of it he wrought - half-plinths <a href="#linknote-45" name="linknoteref-45" - id="linknoteref-45">45</a> making them six palms <a href="#linknote-46" - name="linknoteref-46" id="linknoteref-46">46</a> in length and three in - breadth, and in height one palm; and their number was one hundred and - seventeen. Of these four were of pure gold <a href="#linknote-47" - name="linknoteref-47" id="linknoteref-47">47</a> weighing two talents and - a half <a href="#linknote-48" name="linknoteref-48" id="linknoteref-48">48</a> - each, and others of gold alloyed with silver <a href="#linknote-49" - name="linknoteref-49" id="linknoteref-49">49</a> weighing two talents. And - he caused to be made also an image of a lion of pure gold weighing ten - talents; which lion, when the temple of Delphi was being burnt down, fell - from off the half-plinths, for upon these it was set, <a - href="#linknote-50" name="linknoteref-50" id="linknoteref-50">50</a> and - is placed now in the treasury of the Corinthians, weighing six talents and - a half, for three talents and a half were melted away from it. - </p> - <p> - 51. So Croesus having finished all these things sent them to Delphi, and - with them these besides:—two mixing bowls of great size, one of gold - and the other of silver, of which the golden bowl was placed on the right - hand as one enters the temple, and the silver on the left, but the places - of these also were changed after the temple was burnt down, and the golden - bowl is now placed in the treasury of the people of Clazomenai, weighing - eight and a half talents and twelve pounds over, <a href="#linknote-51" - name="linknoteref-51" id="linknoteref-51">51</a> while the silver one is - placed in the corner of the vestibule <a href="#linknote-52" - name="linknoteref-52" id="linknoteref-52">52</a> and holds six hundred - amphors <a href="#linknote-53" name="linknoteref-53" id="linknoteref-53">53</a> - (being filled with wine by the Delphians on the feast of the Theophania): - this the people of Delphi say is the work of Theodoros the Samian, <a - href="#linknote-54" name="linknoteref-54" id="linknoteref-54">54</a> and, - as I think, rightly, for it is evident to me that the workmanship is of no - common kind: moreover Croesus sent four silver wine-jars, which stand in - the treasury of the Corinthians, and two vessels for lustral water, <a - href="#linknote-55" name="linknoteref-55" id="linknoteref-55">55</a> one - of gold and the other of silver, of which the gold one is inscribed "from - the Lacedemonians," who say that it is their offering: therein however - they do not speak rightly; for this also is from Croesus, but one of the - Delphians wrote the inscription upon it, desiring to gratify the - Lacedemonians; and his name I know but will not make mention of it. The - boy through whose hand the water flows is from the Lacedemonians, but - neither of the vessels for lustral water. And many other votive offerings - Croesus sent with these, not specially distinguished, among which are - certain castings <a href="#linknote-56" name="linknoteref-56" - id="linknoteref-56">56</a> of silver of a round shape, and also a golden - figure of a woman three cubits high, which the Delphians say is a statue - of the baker of Croesus. Moreover Croesus dedicated the ornaments from his - wife's neck and her girdles. - </p> - <p> - 52. These are the things which he sent to Delphi; and to Amphiaraos, - having heard of his valour and of his evil fate, he dedicated a shield - made altogether of gold throughout, and a spear all of solid gold, the - shaft being of gold also as well as the two points, which offerings were - both remaining even to my time at Thebes in the temple of Ismenian Apollo. - </p> - <p> - 53. To the Lydians who were to carry these gifts to the temples Croesus - gave charge that they should ask the Oracles this question also,—whether - Croesus should march against the Persians, and if so, whether he should - join with himself any army of men as his friends. And when the Lydians had - arrived at the places to which they had been sent and had dedicated the - votive offerings, they inquired of the Oracles and said: "Croesus, king of - the Lydians and of other nations, considering that these are the only true - Oracles among men, presents to you <a href="#linknote-57" - name="linknoteref-57" id="linknoteref-57">57</a> gifts such as your - revelations deserve, and asks you again now whether he shall march against - the Persians, and if so, whether he shall join with himself any army of - men as allies." They inquired thus, and the answers of both the Oracles - agreed in one, declaring to Croesus that if he should march against the - Persians he should destroy a great empire: and they counselled him to find - out the most powerful of the Hellenes and join these with himself as - friends. - </p> - <p> - 54. So when the answers were brought back and Croesus heard them, he was - delighted with the oracles, and expecting that he would certainly destroy - the kingdom of Cyrus, he sent again to Pytho, <a href="#linknote-58" - name="linknoteref-58" id="linknoteref-58">58</a> and presented to the men - of Delphi, having ascertained the number of them, two staters of gold for - each man: and in return for this the Delphians gave to Croesus and to the - Lydians precedence in consulting the Oracle and freedom from all payments, - and the right to front seats at the games, with this privilege also for - all time, that any one of them who wished should be allowed to become a - citizen of Delphi. - </p> - <p> - 55. And having made presents to the men of Delphi, Croesus consulted the - Oracle the third time; for from the time when he learnt the truth of the - Oracle, he made abundant use of it. <a href="#linknote-59" - name="linknoteref-59" id="linknoteref-59">59</a> And consulting the Oracle - he inquired whether his monarchy would endure for a long time. And the - Pythian prophetess answered him thus: - </p> -<pre xml:space="preserve"> - "But when it cometh to pass that a mule of the Medes shall be monarch - Then by the pebbly Hermos, O Lydian delicate-footed, - Flee and stay not, and be not ashamed to be callèd a coward." -</pre> - <p> - 56. By these lines when they came to him Croesus was pleased more than by - all the rest, for he supposed that a mule would never be ruler of the - Medes instead of a man, and accordingly that he himself and his heirs - would never cease from their rule. Then after this he gave thought to - inquire which people of the Hellenes he should esteem the most powerful - and gain over to himself as friends. And inquiring he found that the - Lacedemonians and the Athenians had the pre-eminence, the first of the - Dorian and the others of the Ionian race. For these were the most eminent - races in ancient time, the second being a Pelasgian and the first a - Hellenic race: and the one never migrated from its place in any direction, - while the other was very exceedingly given to wanderings; for in the reign - of Deucalion this race dwelt in Pthiotis, and in the time of Doros the son - of Hellen in the land lying below Ossa and Olympos, which is called - Histiaiotis; and when it was driven from Histiaiotis by the sons of - Cadmos, it dwelt in Pindos and was called Makednian; and thence it moved - afterwards to Dryopis, and from Dryopis it came finally to Peloponnesus, - and began to be called Dorian. - </p> - <p> - 57. What language however the Pelasgians used to speak I am not able with - certainty to say. But if one must pronounce judging by those that still - remain of the Pelasgians who dwelt in the city of Creston <a - href="#linknote-60" name="linknoteref-60" id="linknoteref-60">60</a> above - the Tyrsenians, and who were once neighbours of the race now called - Dorian, dwelling then in the land which is now called Thessaliotis, and - also by those that remain of the Pelasgians who settled at Plakia and - Skylake in the region of the Hellespont, who before that had been settlers - with the Athenians, <a href="#linknote-61" name="linknoteref-61" - id="linknoteref-61">61</a> and of the natives of the various other towns - which are really Pelasgian, though they have lost the name,—if one - must pronounce judging by these, the Pelasgians used to speak a Barbarian - language. If therefore all the Pelasgian race was such as these, then the - Attic race, being Pelasgian, at the same time when it changed and became - Hellenic, unlearnt also its language. For the people of Creston do not - speak the same language with any of those who dwell about them, nor yet do - the people of Phakia, but they speak the same language one as the other: - and by this it is proved that they still keep unchanged the form of - language which they brought with them when they migrated to these places. - </p> - <p> - 58. As for the Hellenic race, it has used ever the same language, as I - clearly perceive, since it first took its rise; but since the time when it - parted off feeble at first from the Pelasgian race, setting forth from a - small beginning it has increased to that great number of races which we - see, <a href="#linknote-62" name="linknoteref-62" id="linknoteref-62">62</a> - and chiefly because many Barbarian races have been added to it besides. - Moreover it is true, as I think, <a href="#linknote-6201" - name="linknoteref-6201" id="linknoteref-6201">6201</a> of the Pelasgian - race also, <a href="#linknote-63" name="linknoteref-63" id="linknoteref-63">63</a> - that so far as it remained Barbarian it never made any great increase. - </p> - <p> - 59. Of these races then Croesus was informed that the Athenian was held - subject and torn with faction by Peisistratos <a href="#linknote-64" - name="linknoteref-64" id="linknoteref-64">64</a> the son of Hippocrates, - who then was despot of the Athenians. For to Hippocrates, when as a - private citizen he went to view the Olympic games, a great marvel had - occurred. After he had offered the sacrifice, the caldrons which were - standing upon the hearth, full of pieces of flesh and of water, boiled - without fire under them and ran over. And Chilon the Lacedemonian, who - chanced to have been present and to have seen the marvel, advised - Hippocrates first not to bring into his house a wife to bear him children, - and secondly, if he happened to have one already, to dismiss her, and if - he chanced to have a son, to disown him. When Chilon had thus recommended, - Hippocrates, they say, was not willing to be persuaded, and so there was - born to him afterwards this Peisistratos; who, when the Athenians of the - shore <a href="#linknote-65" name="linknoteref-65" id="linknoteref-65">65</a> - were at feud with those of the plain, Megacles the son of Alcmaion being - leader of the first faction, and Lycurgos the son of Aristolaïdes of that - of the plain, aimed at the despotism for himself and gathered a third - party. So then, after having collected supporters and called himself - leader of the men of the mountain-lands, <a href="#linknote-66" - name="linknoteref-66" id="linknoteref-66">66</a> he contrived a device as - follows:—he inflicted wounds upon himself and upon his mules, and - then drove his car into the market-place, as if he had just escaped from - his opponents, who, as he alleged, had desired to kill him when he was - driving into the country: and he asked the commons that he might obtain - some protection from them, for before this he had gained reputation in his - command against the Megarians, during which he took Nisaia and performed - other signal service. And the commons of the Athenians being deceived gave - him those <a href="#linknote-67" name="linknoteref-67" id="linknoteref-67">67</a> - men chosen from the dwellers in the city who became not indeed the - spear-men <a href="#linknote-68" name="linknoteref-68" id="linknoteref-68">68</a> - of Peisistratos but his club-men; for they followed behind him bearing - wooden clubs. And these made insurrection with Peisistratos and obtained - possession of the Acropolis. Then Peisistratos was ruler of the Athenians, - not having disturbed the existing magistrates nor changed the ancient - laws; but he administered the State under that constitution of things - which was already established, ordering it fairly and well. - </p> - <p> - 60. However, no long time after this the followers of Megacles and those - of Lycurgos joined together and drove him forth. Thus Peisistratos had - obtained possession of Athens for the first time, and thus he lost the - power before he had it firmly rooted. But those who had driven out - Peisistratos became afterwards at feud with one another again. And - Megacles, harassed by the party strife, <a href="#linknote-69" - name="linknoteref-69" id="linknoteref-69">69</a> sent a message to - Peisistratos asking whether he was willing to have his daughter to wife on - condition of becoming despot. And Peisistratos having accepted the - proposal and made an agreement on these terms, they contrived with a view - to his return a device the most simple by far, as I think, that ever was - practised, considering at least that it was devised at a time when the - Hellenic race had been long marked off from the Barbarian as more skilful - and further removed from foolish simplicity, and among the Athenians who - are accounted the first of the Hellenes in ability. <a href="#linknote-70" - name="linknoteref-70" id="linknoteref-70">70</a> In the deme of Paiania - there was a woman whose name was Phya, in height four cubits all but three - fingers, <a href="#linknote-71" name="linknoteref-71" id="linknoteref-71">71</a> - and also fair of form. This woman they dressed in full armour and caused - her to ascend a chariot and showed her the bearing in which she might best - beseem her part, <a href="#linknote-72" name="linknoteref-72" - id="linknoteref-72">72</a> and so they drove to the city, having sent on - heralds to run before them, who, when they arrived at the city, spoke that - which had been commanded them, saying as follows: "O Athenians, receive - with favour Peisistratos, whom Athene herself, honouring him most of all - men, brings back to her Acropolis." So the heralds went about hither and - thither saying this, and straightway there came to the demes in the - country round a report that Athene was bringing Peisistratos back, while - at the same time the men of the city, persuaded that the woman was the - very goddess herself, were paying worship to the human creature and - receiving Peisistratos. - </p> - <p> - 61. So having received back the despotism in the manner which has been - said, Peisistratos according to the agreement made with Megacles married - the daughter of Megacles; but as he had already sons who were young men, - and as the descendants of Alcmaion were said to be under a curse, <a - href="#linknote-73" name="linknoteref-73" id="linknoteref-73">73</a> - therefore not desiring that children should be born to him from his - newly-married wife, he had commerce with her not in the accustomed manner. - And at first the woman kept this secret, but afterwards she told her - mother, whether in answer to her inquiry or not I cannot tell; and the - mother told her husband Megacles. He then was very indignant that he - should be dishonoured by Peisistratos; and in his anger straightway he - proceeded to compose his quarrel with the men of his faction. And when - Peisistratos heard of that which was being done against himself, he - departed wholly from the land and came to Eretria, where he took counsel - together with his sons: and the advice of Hippias having prevailed, that - they should endeavour to win back the despotism, they began to gather - gifts of money from those States which owed them obligations for favours - received: and many contributed great sums, but the Thebans surpassed the - rest in the giving of money. Then, not to make the story long, time - elapsed and at last everything was prepared for their return. For certain - Argives came as mercenaries from the Peloponnesus, and a man of Naxos had - come to them of his own motion, whose name was Lygdamis, and showed very - great zeal in providing both money and men. - </p> - <p> - 62. So starting from Eretria after the lapse of ten years <a - href="#linknote-74" name="linknoteref-74" id="linknoteref-74">74</a> they - returned back; and in Attica the first place of which they took possession - was Marathon. While they were encamping here, their partisans from the - city came to them, and also others flowed in from the various demes, to - whom despotic rule was more welcome than freedom. So these were gathering - themselves together; but the Athenians in the city, so long as - Peisistratos was collecting the money, and afterwards when he took - possession of Marathon, made no account of it; but when they heard that he - was marching from Marathon towards the city, then they went to the rescue - against him. These then were going in full force to fight against the - returning exiles, and the forces of Peisistratos, as they went towards the - city starting from Marathon, met them just when they came to the temple of - Athene Pallenis, and there encamped opposite to them. Then moved by divine - guidance <a href="#linknote-75" name="linknoteref-75" id="linknoteref-75">75</a> - there came into the presence of Peisistratos Amphilytos the Arcarnanian, - <a href="#linknote-76" name="linknoteref-76" id="linknoteref-76">76</a> a - soothsayer, who approaching him uttered an oracle in hexameter verse, - saying thus: - </p> -<pre xml:space="preserve"> - "But now the cast hath been made and the net hath been widely extended, - And in the night the tunnies will dart through the moon-lighted waters." -</pre> - <p> - 63. This oracle he uttered to him being divinely inspired, and - Peisistratos, having understood the oracle and having said that he - accepted the prophecy which was uttered, led his army against the enemy. - Now the Athenians from the city were just at that time occupied with the - morning meal, and some of them after their meal with games of dice or with - sleep; and the forces of Peisistratos fell upon the Athenians and put them - to flight. Then as they fled, Peisistratos devised a very skilful counsel, - to the end that the Athenians might not gather again into one body but - might remain scattered abroad. He mounted his sons on horseback and sent - them before him; and overtaking the fugitives they said that which was - commanded them by Peisistratos, bidding them be of good cheer and that - each man should depart to his own home. - </p> - <p> - 64. Thus then the Athenians did, and so Peisistratos for the third time - obtained possession of Athens, and he firmly rooted his despotism by many - foreign mercenaries and by much revenue of money, coming partly from the - land itself and partly from about the river Strymon, and also by taking as - hostages the sons of those Athenians who had remained in the land and had - not at once fled, and placing them in the hands of Naxos; for this also - Peisistratos conquered by war and delivered into the charge of Lygdamis. - Moreover besides this he cleansed the island of Delos in obedience to the - oracles; and his cleansing was of the following kind:—so far as the - view from the temple extended <a href="#linknote-77" name="linknoteref-77" - id="linknoteref-77">77</a> he dug up all the dead bodies which were buried - in this part and removed them to another part of Delos. So Peisistratos - was despot of the Athenians; but of the Athenians some had fallen in the - battle, and others of them with the sons of Alcmaion were exiles from - their native land. - </p> - <p> - 65. Such was the condition of things which Croesus heard was prevailing - among the Athenians during this time; but as to the Lacedemonians he heard - that they had escaped from great evils and had now got the better of the - Tegeans in the war. For when Leon and Hegesicles were kings of Sparta, the - Lacedemonians, who had good success in all their other wars, suffered - disaster in that alone which they waged against the men of Tegea. Moreover - in the times before this they had the worst laws of almost all the - Hellenes, both in matters which concerned themselves alone and also in - that they had no dealings with strangers. And they made their change to a - good constitution of laws thus:—Lycurgos, a man of the Spartans who - was held in high repute, came to the Oracle at Delphi, and as he entered - the sanctuary of the temple, straightway the Pythian prophetess said as - follows: - </p> -<pre xml:space="preserve"> - "Lo, thou art come, O Lycurgos, to this rich shrine of my temple, - Loved thou by Zeus and by all who possess the abodes of Olympos. - Whether to call thee a god, I doubt, in my voices prophetic, - God or a man, but rather a god I think, O Lycurgos." -</pre> - <p> - 66. Some say in addition to this that the Pythian prophetess also set - forth to him the order of things which is now established for the - Spartans; but the Lacedemonians themselves say that Lycurgos having become - guardian of Leobotes his brother's son, who was king of the Spartans, - brought in these things from Crete. For as soon as he became guardian, he - changed all the prevailing laws, and took measures that they should not - transgress his institutions: and after this Lycurgos established that - which appertained to war, namely <i>Enomoties</i> and <i>Triecads</i> and - Common Meals, <a href="#linknote-7701" name="linknoteref-7701" - id="linknoteref-7701">7701</a> and in addition to this the Ephors and the - Senate. Having changed thus, the Spartans had good laws; and to Lycurgos - after he was dead they erected a temple, and they pay him great worship. - So then, as might be supposed, with a fertile land and with no small - number of men dwelling in it, they straightway shot up and became - prosperous: and it was no longer sufficient for them to keep still; but - presuming that they were superior in strength to the Arcadians, they - consulted the Oracle at Delphi respecting conquest of the whole of - Arcadia; and the Pythian prophetess gave answer thus: - </p> -<pre xml:space="preserve"> - "The land of Arcadia thou askest; thou askest me much; I refuse it; - Many there are in Arcadian land, stout men, eating acorns; - These will prevent thee from this: but I am not grudging towards thee; - Tegea beaten with sounding feet I will give thee to dance in, - And a fair plain I will give thee to measure with line and divide it." -</pre> - <p> - When the Lacedemonians heard report of this, they held off from the other - Arcadians, and marched against the Tegeans with fetters in their hands, - trusting to a deceitful <a href="#linknote-78" name="linknoteref-78" - id="linknoteref-78">78</a> oracle and expecting that they would make - slaves of the men of Tegea. But having been worsted in the encounter, - those of them who were taken alive worked wearing the fetters which they - themselves brought with them and having "measured with line and divided" - <a href="#linknote-79" name="linknoteref-79" id="linknoteref-79">79</a> - the plain of the Tegeans. And these fetters with which they had been bound - were preserved even to my own time at Tegea, hanging about the temple of - Athene Alea. <a href="#linknote-80" name="linknoteref-80" - id="linknoteref-80">80</a> - </p> - <p> - 67. In the former war then I say they struggled against the Tegeans - continually with ill success; but in the time of Croesus and in the reign - of Anaxandrides and Ariston at Lacedemon the Spartans had at length become - victors in the war; and they became so in the following manner:—As - they continued to be always worsted in the war by the men of Tegea, they - sent messengers to consult the Oracle at Delphi and inquired what god they - should propitiate in order to get the better of the men of Tegea in the - war: and the Pythian prophetess made answer to them that they should bring - into their land the bones of Orestes the son of Agamemnon. Then as they - were not able to find the grave of Orestes, they sent men again to go to - the god and to inquire about the spot where Orestes was laid: and when the - messengers who were sent asked this, the prophetess said as follows: - </p> -<pre xml:space="preserve"> - "Tegea there is, in Arcadian land, in a smooth place founded; - Where there do blow two blasts by strong compulsion together; - Stroke too there is and stroke in return, and trouble on trouble. - There Agamemnon's son in the life-giving earth is reposing; - Him if thou bring with thee home, of Tegea thou shalt be master." <a - href="#linknote-81" name="linknoteref-81" id="linknoteref-81">81</a> -</pre> - <p> - When the Lacedemonians had heard this they were none the less far from - finding it out, though they searched all places; until the time that - Lichas, one of those Spartans who are called "Well-doers," <a - href="#linknote-82" name="linknoteref-82" id="linknoteref-82">82</a> - discovered it. Now the "Well-doers" are of the citizens the eldest who are - passing from the ranks of the "Horsemen," in each year five; and these are - bound during that year in which they pass out from the "Horsemen," to - allow themselves to be sent without ceasing to various places by the - Spartan State. - </p> - <p> - 68. Lichas then, being one of these, discovered it in Tegea by means both - of fortune and ability. For as there were at that time dealings under - truce with the men of Tegea, he had come to a forge there and was looking - at iron being wrought; and he was in wonder as he saw that which was being - done. The smith therefore, perceiving that he marvelled at it, ceased from - his work and said: "Surely, thou stranger of Lacedemon, if thou hadst seen - that which I once saw, thou wouldst have marvelled much, since now it - falls out that thou dost marvel so greatly at the working of this iron; - for I, desiring in this enclosure to make a well, lighted in my digging - upon a coffin of seven cubits in length; and not believing that ever there - had been men larger than those of the present day, I opened it, and I saw - that the dead body was equal in length to the coffin: then after I had - measured it, I filled in the earth over it again." He then thus told him - of that which he had seen; and the other, having thought upon that which - was told, conjectured that this was Orestes according to the saying of the - Oracle, forming his conjecture in the following manner:—whereas he - saw that the smith had two pairs of bellows, he concluded that these were - the winds spoken of, and that the anvil and the hammer were the stroke and - the stroke in return, and that the iron which was being wrought was the - trouble laid upon trouble, making comparison by the thought that iron has - been discovered for the evil of mankind. Having thus conjectured he came - back to Sparta and declared the whole matter to the Lacedemonians; and - they brought a charge against him on a fictitious pretext and drove him - out into exile. <a href="#linknote-83" name="linknoteref-83" - id="linknoteref-83">83</a> So having come to Tegea, he told the smith of - his evil fortune and endeavoured to hire from him the enclosure, but at - first he would not allow him to have it: at length however Lichas - persuaded him and he took up his abode there; and he dug up the grave and - gathered together the bones and went with them away to Sparta. From that - time, whenever they made trial of one another, the Lacedemonians had much - the advantage in the war; and by now they had subdued to themselves the - greater part of Peloponnesus besides. - </p> - <p> - 69. Croesus accordingly being informed of all these things was sending - messengers to Sparta with gifts in their hands to ask for an alliance, - having commanded them what they ought to say: and they when they came - said: "Croesus king of the Lydians and also of other nations sent us - hither and saith as follows: O Lacedemonians, whereas the god by an oracle - bade me join with myself the Hellene as a friend, therefore, since I am - informed that ye are the chiefs of Hellas, I invite you according to the - oracle, desiring to be your friend and your ally apart from all guile and - deceit." Thus did Croesus announce to the Lacedemonians through his - messengers; and the Lacedemonians, who themselves also had heard of the - oracle given to Croesus, were pleased at the coming of the Lydians and - exchanged oaths of friendship and alliance: for they were bound to Croesus - also by some services rendered to them even before this time; since the - Lacedemonians had sent to Sardis and were buying gold there with purpose - of using it for the image of Apollo which is now set up on Mount Thornax - in the Lacedemonian land; and Croesus, when they desired to buy it, gave - it them as a gift. - </p> - <p> - 70. For this reason therefore the Lacedemonians accepted the alliance, and - also because he chose them as his friends, preferring them to all the - other Hellenes. And not only were they ready themselves when he made his - offer, but they caused a mixing-bowl to be made of bronze, covered outside - with figures round the rim and of such a size as to hold three hundred - amphors, <a href="#linknote-84" name="linknoteref-84" id="linknoteref-84">84</a> - and this they conveyed, desiring to give it as a gift in return to - Croesus. This bowl never came to Sardis for reasons of which two accounts - are given as follows:—The Lacedemonians say that when the bowl was - on its way to Sardis and came opposite the land of Samos, the men of Samos - having heard of it sailed out with ships of war and took it away; but the - Samians themselves say that the Lacedemonians who were conveying the bowl, - finding that they were too late and hearing that Sardis had been taken and - Croesus was a prisoner, sold the bowl in Samos, and certain private - persons bought it and dedicated it as a votive offering in the temple of - Hera; and probably those who had sold it would say when they returned to - Sparta that it had been taken from them by the Samians. - </p> - <p> - 71. Thus then it happened about the mixing-bowl: but meanwhile Croesus, - mistaking the meaning of the oracle, was making a march into Cappadokia, - expecting to overthrow Cyrus and the power of the Persians: and while - Croesus was preparing to march against the Persians, one of the Lydians, - who even before this time was thought to be a wise man but in consequence - of this opinion got a very great name for wisdom among the Lydians, had - advised Croesus as follows (the name of the man was Sandanis):—"O - king, thou art preparing to march against men who wear breeches of - leather, and the rest of their clothing is of leather also; and they eat - food not such as they desire but such as they can obtain, dwelling in a - land which is rugged; and moreover they make no use of wine but drink - water; and no figs have they for dessert, nor any other good thing. On the - one hand, if thou shalt overcome them, what wilt thou take away from them, - seeing they have nothing? and on the other hand, if thou shalt be - overcome, consider how many good things thou wilt lose; for once having - tasted our good things, they will cling to them fast and it will not be - possible to drive them away. I for my own part feel gratitude to the gods - that they do not put it into the minds of the Persians to march against - the Lydians." Thus he spoke not persuading Croesus: for it is true indeed - that the Persians before they subdued the Lydians had no luxury nor any - good thing. - </p> - <p> - 72. Now the Cappadokians are called by the Hellenes Syrians; <a - href="#linknote-85" name="linknoteref-85" id="linknoteref-85">85</a> and - these Syrians, before the Persians had rule, were subjects of the Medes, - but at this time they were subjects of Cyrus. For the boundary between the - Median empire and the Lydian was the river Halys; and this flows from the - mountain-land of Armenia through the Kilikians, and afterwards, as it - flows, it has the Matienians on the right hand and the Phrygians on the - other side; then passing by these and flowing up towards the North Wind, - it bounds on the one side the Cappadokian Syrians and on the left hand the - Paphlagonians. Thus the river Halys cuts off from the rest almost all the - lower parts of Asia by a line extending from the sea that is opposite - Cyprus to the Euxine. And this tract is the neck of the whole peninsula, - the distance of the journey being such that five days are spent on the way - by a man without encumbrance. <a href="#linknote-86" name="linknoteref-86" - id="linknoteref-86">86</a> - </p> - <p> - 73. Now for the following reasons Croesus was marching into Cappadokia:—first - because he desired to acquire the land in addition to his own possessions, - and then especially because he had confidence in the oracle and wished to - take vengeance on Cyrus for Astyages. For Cyrus the son of Cambyses had - conquered Astyages and was keeping him in captivity, who was brother by - marriage to Croesus and king of the Medes: and he had become the brother - by marriage of Croesus in this manner:—A horde of the nomad - Scythians at feud with the rest withdrew and sought refuge in the land of - the Medes: and at this time the ruler of the Medes was Kyaxares the son of - Phraortes, the son of Deïokes, who at first dealt well with these - Scythians, being suppliants for his protection; and esteeming them very - highly he delivered boys to them to learn their speech and the art of - shooting with the bow. Then time went by, and the Scythians used to go out - continually to the chase and always brought back something; till once it - happened that they took nothing, and when they returned with empty hands - Kyaxares (being, as he showed on this occasion, not of an eminently good - disposition <a href="#linknote-87" name="linknoteref-87" - id="linknoteref-87">87</a>) dealt with them very harshly and used insult - towards them. And they, when they had received this treatment from - Kyaxares, considering that they had suffered indignity, planned to kill - and to cut up one of the boys who were being instructed among them, and - having dressed his flesh as they had been wont to dress the wild animals, - to bear it to Kyaxares and give it to him, pretending that it was game - taken in hunting; and when they had given it, their design was to make - their way as quickly as possible to Alyattes the son of Sadyattes at - Sardis. This then was done; and Kyaxares with the guests who ate at his - table tasted of that meat, and the Scythians having so done became - suppliants for the protection of Alyattes. - </p> - <p> - 74. After this, seeing that Alyattes would not give up the Scythians when - Kyaxares demanded them, there had arisen war between the Lydians and the - Medes lasting five years; in which years the Medes often discomfited the - Lydians and the Lydians often discomfited the Medes (and among others they - fought also a battle by night): <a href="#linknote-88" - name="linknoteref-88" id="linknoteref-88">88</a> and as they still carried - on the war with equally balanced fortune, in the sixth year a battle took - place in which it happened, when the fight had begun, that suddenly the - day became night. And this change of the day Thales the Milesian had - foretold to the Ionians laying down as a limit this very year in which the - change took place. The Lydians however and the Medes, when they saw that - it had become night instead of day, ceased from their fighting and were - much more eager both of them that peace should be made between them. And - they who brought about the peace between them were Syennesis the Kilikian - and Labynetos the Babylonian: <a href="#linknote-89" name="linknoteref-89" - id="linknoteref-89">89</a> these were they who urged also the taking of - the oath by them, and they brought about an interchange of marriages; for - they decided that Alyattes should give his daughter Aryenis to Astyages - the son of Kyaxares, seeing that without the compulsion of a strong tie - agreements are apt not to hold strongly together. Now these nations - observe the same ceremonies in taking oaths as the Hellenes, and in - addition to them they make incision into the skin of their arms, and then - lick up the blood each of the other. - </p> - <p> - 75. This Astyages then, being his mother's father, Cyrus had conquered and - made prisoner for a reason which I shall declare in the history which - comes after. <a href="#linknote-90" name="linknoteref-90" - id="linknoteref-90">90</a> This then was the complaint which Croesus had - against Cyrus when he sent to the Oracles to ask if he should march - against the Persians; and when a deceitful answer had come back to him, he - marched into the dominion of the Persians, supposing that the answer was - favourable to himself. And when Croesus came to the river Halys, then, - according to my account, he passed his army across by the bridges which - there were; but, according to the account which prevails among the - Hellenes, Thales the Milesian enabled him to pass his army across. For, - say they, when Croesus was at a loss how his army should pass over the - river (since, they add, there were not yet at that time the bridges which - now there are), Thales being present in the army caused the river, which - flowed then on the left hand of the army, to flow partly also on the - right; and he did it thus:—beginning above the camp he proceeded to - dig a deep channel, directing it in the form of a crescent moon, so that - the river might take the camp there pitched in the rear, being turned - aside from its ancient course by this way along the channel, and - afterwards passing by the camp might fall again into its ancient course; - so that as soon as the river was thus parted in two it became fordable by - both branches: and some say even that the ancient course of the river was - altogether dried up. But this tale I do not admit as true, for how then - did they pass over the river as they went back? - </p> - <p> - 76. And Croesus, when he had passed over with his army, came to that place - in Cappadokia which is called Pteria (now Pteria is the strongest place in - this country, and is situated somewhere about in a line with the city of - Sinope <a href="#linknote-91" name="linknoteref-91" id="linknoteref-91">91</a> - on the Euxine). Here he encamped and ravaged the fields of the Syrians. - Moreover he took the city of the Pterians, and sold the people into - slavery, and he took also all the towns that lay about it; and the - Syrians, who were not guilty of any wrong, he forced to remove from their - homes. <a href="#linknote-92" name="linknoteref-92" id="linknoteref-92">92</a> - Meanwhile Cyrus, having gathered his own forces and having taken up in - addition to them all who dwelt in the region between, was coming to meet - Croesus. Before he began however to lead forth his army, he had sent - heralds to the Ionians and tried to induce them to revolt from Croesus; - but the Ionians would not do as he said. Then when Cyrus was come and had - encamped over against Croesus, they made trial of one another by force of - arms in the land of Pteria: and after hard fighting, when many had fallen - on both sides, at length, night having come on, they parted from one the - other with no victory on either side. - </p> - <p> - 77. Thus the two armies contended with one another: and Croesus being ill - satisfied with his own army in respect of number (for the army which he - had when he fought was far smaller than that of Cyrus), being dissatisfied - with it I say on this account, as Cyrus did not attempt to advance against - him on the following day, marched back to Sardis, having it in his mind to - call the Egyptians to his help according to the oath which they had taken - (for he had made an alliance with Amasis king of Egypt before he made the - alliance with the Lacedemonians), and to summon the Babylonians as well - (for with these also an alliance had been concluded by him, Labynetos <a - href="#linknote-93" name="linknoteref-93" id="linknoteref-93">93</a> being - at that time ruler of the Babylonians), and moreover to send a message to - the Lacedemonians bidding them appear at a fixed time: and then after he - had got all these together and had gathered his own army, his design was - to let the winter go by and at the coming of spring to march against the - Persians. So with these thoughts in his mind, as soon as he came to Sardis - he proceeded to send heralds to his several allies to give them notice - that by the fifth month from that time they should assemble at Sardis: but - the army which he had with him and which had fought with the Persians, an - army which consisted of mercenary troops, <a href="#linknote-94" - name="linknoteref-94" id="linknoteref-94">94</a> he let go and disbanded - altogether, never expecting that Cyrus, after having contended against him - with such even fortune, would after all march upon Sardis. - </p> - <p> - 78. When Croesus had these plans in his mind, the suburb of the city - became of a sudden all full of serpents; and when these had appeared, the - horses leaving off to feed in their pastures came constantly thither and - devoured them. When Croesus saw this he deemed it to be a portent, as - indeed it was: and forthwith he despatched messengers to the dwelling of - the Telmessians, who interpret omens: and the messengers who were sent to - consult arrived there and learnt from the Telmessians what the portent - meant to signify, but they did not succeed in reporting the answer to - Croesus, for before they sailed back to Sardis Croesus had been taken - prisoner. The Telmessians however gave decision thus: that an army - speaking a foreign tongue was to be looked for by Croesus to invade his - land, and that this when it came would subdue the native inhabitants; for - they said that the serpent was born of the soil, while the horse was an - enemy and a stranger. The men of Telmessos thus made answer to Croesus - after he was already taken prisoner, not knowing as yet anything of the - things which had happened to Sardis and to Croesus himself. - </p> - <p> - 79. Cyrus, however, so soon as Croesus marched away after the battle which - had been fought in Pteria, having learnt that Croesus meant after he had - marched away to disband his army, took counsel with himself and concluded - that it was good for him to march as quickly as possible to Sardis, before - the power of the Lydians should be again gathered together. So when he had - resolved upon this, he did it without delay: for he marched his army into - Lydia with such speed that he was himself the first to announce his coming - to Croesus. Then Croesus, although he had come to a great strait, since - his affairs had fallen out altogether contrary to his own expectation, yet - proceeded to lead forth the Lydians into battle. Now there was at this - time no nation in Asia more courageous or more stout in battle than the - Lydian; and they fought on horseback carrying long spears, the men being - excellent in horsemanship. - </p> - <p> - 80. So when the armies had met in that plain which is in front of the city - of Sardis,—a plain wide and open, through which flow rivers (and - especially the river Hyllos) all rushing down to join the largest called - Hermos, which flows from the mountain sacred to the Mother surnamed "of - Dindymos" <a href="#linknote-95" name="linknoteref-95" id="linknoteref-95">95</a> - and runs out into the sea by the city of Phocaia,—then Cyrus, when - he saw the Lydians being arrayed for battle, fearing their horsemen, did - on the suggestion of Harpagos a Mede as follows:—all the camels - which were in the train of his army carrying provisions and baggage he - gathered together, and he took off their burdens and set men upon them - provided with the equipment of cavalry: and having thus furnished them - forth he appointed them to go in front of the rest of the army towards the - horsemen of Croesus; and after the camel-troop he ordered the infantry to - follow; and behind the infantry he placed his whole force of cavalry. Then - when all his men had been placed in their several positions, he charged - them to spare none of the other Lydians, slaying all who might come in - their way, but Croesus himself they were not to slay, not even if he - should make resistance when he was captured. Such was his charge: and he - set the camels opposite the horsemen for this reason,—because the - horse has a fear of the camel and cannot endure either to see his form or - to scent his smell: for this reason then the trick had been devised, in - order that the cavalry of Croesus might be useless, that very force - wherewith the Lydian king was expecting most to shine. And as they were - coming together to the battle, so soon as the horses scented the camels - and saw them they turned away back, and the hopes of Croesus were at once - brought to nought. The Lydians however for their part did not upon that - act as cowards, but when they perceived what was coming to pass they leapt - from their horses and fought with the Persians on foot. At length, - however, when many had fallen on either side, the Lydians turned to - flight; and having been driven within the wall of their fortress they were - besieged by the Persians. - </p> - <p> - 81. By these then a siege had been established: but Croesus, supposing - that the siege would last a long time, proceeded to send from the fortress - other messengers to his allies. For the former messengers were sent round - to give notice that they should assemble at Sardis by the fifth month, but - these he was sending out to ask them to come to his assistance as quickly - as possible, because Croesus was being besieged. - </p> - <p> - 82. So then in sending to his other allies he sent also to Lacedemon. But - these too, the Spartans I mean, had themselves at this very time (for so - it had fallen out) a quarrel in hand with the Argives about the district - called Thyrea. For this Thyrea, being part of the Argive possessions, the - Lacedemonians had cut off and taken for themselves. Now the whole region - towards the west extending as far down as Malea <a href="#linknote-96" - name="linknoteref-96" id="linknoteref-96">96</a> was then possessed by the - Argives, both the parts situated on the mainland and also the island of - Kythera with the other islands. And when the Argives had come to the - rescue to save their territory from being cut off from them, then the two - sides came to a parley together and agreed that three hundred should fight - of each side, and whichever side had the better in the fight that nation - should possess the disputed land: they agreed moreover that the main body - of each army should withdraw to their own country, and not stand by while - the contest was fought, for fear lest, if the armies were present, one - side seeing their countrymen suffering defeat should come up to their - support. Having made this agreement they withdrew; and chosen men of both - sides were left behind and engaged in fight with one another. So they - fought and proved themselves to be equally matched; and there were left at - last of six hundred men three, on the side of the Argives Alkenor and - Chromios, and on the side of the Lacedemonians Othryades: these were left - alive when night came on. So then the two men of the Argives, supposing - that they were the victors, set off to run to Argos, but the Lacedemonian - Othryades, after having stripped the corpses of the Argives and carried - their arms to his own camp, remained in his place. On the next day both - the two sides came thither to inquire about the result; and for some time - both claimed the victory for themselves, the one side saying that of them - more had remained alive, and the others declaring that these had fled - away, whereas their own man had stood his ground and had stripped the - corpses of the other party: and at length by reason of this dispute they - fell upon one another and began to fight; and after many had fallen on - both sides, the Lacedemonians were the victors. The Argives then cut their - hair short, whereas formerly they were compelled by law to wear it long, - and they made a law with a curse attached to it, that from that time forth - no man of the Argives should grow the hair long nor their women wear - ornaments of gold, until they should have won back Thyrea. The - Lacedemonians however laid down for themselves the opposite law to this, - namely that they should wear long hair from that time forward, whereas - before that time they had not their hair long. And they say that the one - man who was left alive of the three hundred, namely Othryades, being - ashamed to return to Sparta when all his comrades had been slain, slew - himself there in Thyrea. - </p> - <p> - 83. Such was the condition of things at Sparta when the herald from Sardis - arrived asking them to come to the assistance of Croesus, who was being - besieged. And they notwithstanding their own difficulties, as soon as they - heard the news from the herald, were eager to go to his assistance; but - when they had completed their preparations and their ships were ready, - there came another message reporting that the fortress of the Lydians had - been taken and that Croesus had been made prisoner. Then (and not before) - they ceased from their efforts, being grieved at the event as at a great - calamity. - </p> - <p> - 84. Now the taking of Sardis came about as follows:—When the - fourteenth day came after Croesus began to be besieged, Cyrus made - proclamation to his army, sending horsemen round to the several parts of - it, that he would give gifts to the man who should first scale the wall. - After this the army made an attempt; and when it failed, then after all - the rest had ceased from the attack, a certain Mardian whose name was - Hyroiades made an attempt to approach on that side of the citadel where no - guard had been set; for they had no fear that it would ever be taken from - that side, seeing that here the citadel is precipitous and unassailable. - To this part of the wall alone Meles also, who formerly was king of - Sardis, did not carry round the lion which his concubine bore to him, the - Telmessians having given decision that if the lion should be carried round - the wall, Sardis should be safe from capture: and Meles having carried it - round the rest of the wall, that is to say those parts of the citadel - where the fortress was open to attack, passed over this part as being - unassailable and precipitous: now this is a part of the city which is - turned towards Tmolos. So then this <a href="#linknote-97" - name="linknoteref-97" id="linknoteref-97">97</a> Mardian Hyroiades, having - seen on the day before how one of the Lydians had descended on that side - of the citadel to recover his helmet which had rolled down from above, and - had picked it up, took thought and cast the matter about in his own mind. - Then he himself <a href="#linknote-98" name="linknoteref-98" - id="linknoteref-98">98</a> ascended first, and after him came up others of - the Persians, and many having thus made approach, Sardis was finally taken - and the whole city was given up to plunder. - </p> - <p> - 85. Meanwhile to Croesus himself it happened thus:—He had a son, of - whom I made mention before, who was of good disposition enough but - deprived of speech. Now in his former time of prosperity Croesus had done - everything that was possible for him, and besides other things which he - devised he had also sent messengers to Delphi to inquire concerning him. - And the Pythian prophetess spoke to him thus: - </p> -<pre xml:space="preserve"> - "Lydian, master of many, much blind to destiny, Croesus, - Do not desire to hear in thy halls that voice which is prayed for, - Voice of thy son; much better if this from thee were removèd, - Since he shall first utter speech in an evil day of misfortune." -</pre> - <p> - Now when the fortress was being taken, one of the Persians was about to - slay Croesus taking him for another; and Croesus for his part, seeing him - coming on, cared nothing for it because of the misfortune which was upon - him, and to him it was indifferent that he should be slain by the stroke; - but this voiceless son, when he saw the Persian coming on, by reason of - terror and affliction burst the bonds of his utterance and said: "Man, - slay not Croesus." This son, I say, uttered voice then first of all, but - after this he continued to use speech for the whole time of his life. - </p> - <p> - 86. The Persians then had obtained possession of Sardis and had taken - Croesus himself prisoner, after he had reigned fourteen years and had been - besieged fourteen days, having fulfilled the oracle in that he had brought - to an end his own great empire. So the Persians having taken him brought - him into the presence of Cyrus: and he piled up a great pyre and caused - Croesus to go up upon it bound in fetters, and along with him twice seven - sons of Lydians, whether it was that he meant to dedicate this offering as - first-fruits of his victory to some god, or whether he desired to fulfil a - vow, or else had heard that Croesus was a god-fearing man and so caused - him to go up on the pyre because he wished to know if any one of the - divine powers would save him, so that he should not be burnt alive. He, - they say, did this; but to Croesus as he stood upon the pyre there came, - although he was in such evil case, a memory of the saying of Solon, how he - had said with divine inspiration that no one of the living might be called - happy. And when this thought came into his mind, they say that he sighed - deeply <a href="#linknote-99" name="linknoteref-99" id="linknoteref-99">99</a> - and groaned aloud, having been for long silent, and three times he uttered - the name of Solon. Hearing this, Cyrus bade the interpreters ask Croesus - who was this person on whom he called; and they came near and asked. And - Croesus for a time, it is said, kept silence when he was asked this, but - afterwards being pressed he said: "One whom more than much wealth I should - have desired to have speech with all monarchs." Then, since his words were - of doubtful import, they asked again of that which he said; and as they - were urgent with him and gave him no peace, he told how once Solon an - Athenian had come, and having inspected all his wealth had made light of - it, with such and such words; and how all had turned out for him according - as Solon had said, not speaking at all especially with a view to Croesus - himself, but with a view to the whole human race and especially those who - seem to themselves to be happy men. And while Croesus related these - things, already the pyre was lighted and the edges of it round about were - burning. Then they say that Cyrus, hearing from the interpreters what - Croesus had said, changed his purpose and considered that he himself also - was but a man, and that he was delivering another man, who had been not - inferior to himself in felicity, alive to the fire; and moreover he feared - the requital, and reflected that there was nothing of that which men - possessed which was secure; therefore, they say, he ordered them to - extinguish as quickly as possible the fire that was burning, and to bring - down Croesus and those who were with him from the pyre; and they using - endeavours were not able now to get the mastery of the flames. - </p> - <p> - 87. Then it is related by the Lydians that Croesus, having learned how - Cyrus had changed his mind, and seeing that every one was trying to put - out the fire but that they were no longer able to check it, cried aloud - entreating Apollo that if any gift had ever been given by him which had - been acceptable to the god, he would come to his aid and rescue him from - the evil which was now upon him. So he with tears entreated the god, and - suddenly, they say, after clear sky and calm weather clouds gathered and a - storm burst, and it rained with a very violent shower, and the pyre was - extinguished. Then Cyrus, having perceived that Croesus was a lover of the - gods and a good man, caused him to be brought down from the pyre and asked - him as follows: "Croesus, tell me who of all men was it who persuaded thee - to march upon my land and so to become an enemy to me instead of a - friend?" and he said: "O king, I did this to thy felicity and to my own - misfortune, and the causer of this was the god of the Hellenes, who - incited me to march with my army. For no one is so senseless as to choose - of his own will war rather peace, since in peace the sons bury their - fathers, but in war the fathers bury their sons. But it was pleasing, I - suppose, to the divine powers that these things should come to pass thus." - </p> - <p> - 88. So he spoke, and Cyrus loosed his bonds and caused him to sit near - himself and paid to him much regard, and he marvelled both himself and all - who were about him at the sight of Croesus. And Croesus wrapt in thought - was silent; but after a time, turning round and seeing the Persians - plundering the city of the Lydians, he said: "O king, must I say to thee - that which I chance to have in my thought, or must I keep silent in this - my present fortune?" Then Cyrus bade him say boldly whatsoever he desired; - and he asked him saying: "What is the business that this great multitude - of men is doing with so much eagerness?" and he said: "They are plundering - thy city and carrying away thy wealth." And Croesus answered: "Neither is - it my city that they are plundering nor my wealth which they are carrying - away; for I have no longer any property in these things: but it is thy - wealth that they are carrying and driving away." - </p> - <p> - 89. And Cyrus was concerned by that which Croesus had said, and he caused - all the rest to withdraw and asked Croesus what he discerned for his - advantage as regards that which was being done; and he said: "Since the - gods gave me to thee as a slave, I think it right if I discern anything - more than others to signify it to thee. The Persians, who are by nature - unruly, <a href="#linknote-100" name="linknoteref-100" id="linknoteref-100">100</a> - are without wealth: if therefore thou shalt suffer them to carry off in - plunder great wealth and to take possession of it, then it is to be looked - for that thou wilt experience this result, thou must expect namely that - whosoever gets possession of the largest share will make insurrection - against thee. Now therefore, if that which I say is pleasing to thee, do - this:—set spearmen of thy guard to watch at all the gates, and let - these take away the things, and say to the men who were bearing them out - of the city that they must first be tithed for Zeus: and thus thou on the - one hand wilt not be hated by them for taking away the things by force, - and they on the other will willingly let the things go, <a - href="#linknote-101" name="linknoteref-101" id="linknoteref-101">101</a> - acknowledging within themselves that thou art doing that which is just." - </p> - <p> - 90. Hearing this, Cyrus was above measure pleased, because he thought that - Croesus advised well; and he commended him much and enjoined the spearmen - of his guard to perform that which Croesus had advised: and after that he - spoke to Croesus thus: "Croesus, since thou art prepared, like a king as - thou art, to do good deeds and speak good words, therefore ask me for a - gift, whatsoever thou desirest to be given thee forthwith." And he said: - "Master, thou wilt most do me a pleasure if thou wilt permit me to send to - the god of the Hellenes, whom I honoured most of all gods, these fetters, - and to ask him whether it is accounted by him right to deceive those who - do well to him." Then Cyrus asked him what accusation he made against the - god, that he thus requested; and Croesus repeated to him all that had been - in his mind, and the answers of the Oracles, and especially the votive - offerings, and how he had been incited by the prophecy to march upon the - Persians: and thus speaking he came back again to the request that it - might be permitted to him to make this reproach <a href="#linknote-102" - name="linknoteref-102" id="linknoteref-102">102</a> against the god. And - Cyrus laughed and said: "Not this only shalt thou obtain from me, Croesus, - but also whatsoever thou mayst desire of me at any time." Hearing this - Croesus sent certain of the Lydians to Delphi, enjoining them to lay the - fetters upon the threshold of the temple and to ask the god whether he - felt no shame that he had incited Croesus by his prophecies to march upon - the Persians, persuading him that he should bring to an end the empire of - Cyrus, seeing that these were the first-fruits of spoil which he had won - from it,—at the same time displaying the fetters. This they were to - ask, and moreover also whether it was thought right by the gods of the - Hellenes to practice ingratitude. - </p> - <p> - 91. When the Lydians came and repeated that which they were enjoined to - say, it is related that the Pythian prophetess spoke as follows: "The - fated destiny it is impossible even for a god to escape. And Croesus paid - the debt due for the sin of his fifth ancestor, who being one of the - spearmen of the Heracleidai followed the treacherous device of a woman, - and having slain his master took possession of his royal dignity, which - belonged not to him of right. And although Loxias eagerly desired that the - calamity of Sardis might come upon the sons of Croesus and not upon - Croesus himself, it was not possible for him to draw the Destinies aside - from their course; but so much as these granted he brought to pass, and - gave it as a gift to Croesus: for he put off the taking of Sardis by three - years; and let Croesus be assured that he was taken prisoner later by - these years than the fated time: moreover secondly, he assisted him when - he was about to be burnt. And as to the oracle which was given, Croesus - finds fault with good ground: for Loxias told him beforehand that if he - should march upon the Persians he should destroy a great empire: and he - upon hearing this, if he wished to take counsel well, ought to have sent - and asked further whether the god meant his own empire or that of Cyrus: - but as he did not comprehend that which was uttered and did not ask again, - let him pronounce himself to be the cause of that which followed. To him - also <a href="#linknote-103" name="linknoteref-103" id="linknoteref-103">103</a> - when he consulted the Oracle for the last time Loxias said that which he - said concerning a mule; but this also he failed to comprehend: for Cyrus - was in fact this mule, seeing that he was born of parents who were of two - different races, his mother being of nobler descent and his father of less - noble: for she was a Median woman, daughter of Astyages and king of the - Medes, but he was a Persian, one of a race subject to the Medes, and being - inferior in all respects he was the husband of one who was his royal - mistress." Thus the Pythian prophetess replied to the Lydians, and they - brought the answer back to Sardis and repeated it to Croesus; and he, when - he heard it, acknowledged that the fault was his own and not that of the - god. With regard then to the empire of Croesus and the first conquest of - Ionia, it happened thus. - </p> - <p> - 92. Now there are in Hellas many other votive offerings made by Croesus - and not only those which have been mentioned: for first at Thebes of the - Boeotians there is a tripod of gold, which he dedicated to the Ismenian - Apollo; then at Ephesos there are the golden cows and the greater number - of the pillars of the temple; and in the temple of Athene Pronaia at - Delphi a large golden shield. These were still remaining down to my own - time, but others of his votive offerings have perished: and the votive - offerings of Croesus at Branchidai of the Milesians were, as I am told, - equal in weight and similar to those at Delphi. Now those which he sent to - Delphi and to the temple of Amphiaraos he dedicated of his own goods and - as first-fruits of the wealth inherited from his father; but the other - offerings were made of the substance of a man who was his foe, who before - Croesus became king had been factious against him and had joined in - endeavouring to make Pantaleon ruler of the Lydians. Now Pantaleon was a - son of Alyattes and a brother of Croesus, but not by the same mother, for - Croesus was born to Alyattes of a Carian woman, but Pantaleon of an - Ionian. And when Croesus had gained possession of the kingdom by the gift - of his father, he put to death the man who opposed him, drawing him upon - the carding-comb; and his property, which even before that time he had - vowed to dedicate, he then offered in the manner mentioned to those - shrines which have been named. About his votive offerings let it suffice - to have said so much. - </p> - <p> - 93. Of marvels to be recorded the land of Lydia has no great store as - compared with other lands, <a href="#linknote-104" name="linknoteref-104" - id="linknoteref-104">104</a> excepting the gold-dust which is carried down - from Tmolos; but one work it has to show which is larger far than any - other except only those in Egypt and Babylon: for there is there the - sepulchral monument of Alyattes the father of Croesus, of which the base - is made of larger stones and the rest of the monument is of earth piled - up. And this was built by contributions of those who practised trade and - of the artisans and the girls who plied their traffic there; and still - there existed to my own time boundary-stones five in number erected upon - the monument above, on which were carved inscriptions telling how much of - the work was done by each class; and upon measurement it was found that - the work of the girls was the greatest in amount. For the daughters of the - common people in Lydia practice prostitution one and all, to gather for - themselves dowries, continuing this until the time when they marry; and - the girls give themselves away in marriage. Now the circuit of the - monument is six furlongs and two hundred feet, <a href="#linknote-105" - name="linknoteref-105" id="linknoteref-105">105</a> and the breadth is - thirteen hundred feet. <a href="#linknote-106" name="linknoteref-106" - id="linknoteref-106">106</a> And adjoining the monument is a great lake, - which the Lydians say has a never-failing supply of water, and it is - called the lake of Gyges. <a href="#linknote-107" name="linknoteref-107" - id="linknoteref-107">107</a> Such is the nature of this monument. - </p> - <p> - 94. Now the Lydians have very nearly the same customs as the Hellenes, - with the exception that they prostitute their female children; and they - were the first of men, so far as we know, who struck and used coin of gold - or silver; and also they were the first retail-traders. And the Lydians - themselves say that the games which are now in use among them and among - the Hellenes were also their invention. These they say were invented among - them at the same time as they colonised Tyrsenia, <a href="#linknote-108" - name="linknoteref-108" id="linknoteref-108">108</a> and this is the - account they give of them:—In the reign of Atys the son of Manes - their king there came to be a grievous dearth over the whole of Lydia; and - the Lydians for a time continued to endure it, but afterwards, as it did - not cease, they sought for remedies; and one devised one thing and another - of them devised another thing. And then were discovered, they say, the - ways of playing with the dice and the knucklebones and the ball, and all - the other games excepting draughts (for the discovery of this last is not - claimed by the Lydians). These games they invented as a resource against - the famine, and thus they used to do:—on one of the days they would - play games all the time in order that they might not feel the want of - food, and on the next they ceased from their games and had food: and thus - they went on for eighteen years. As however the evil did not slacken but - pressed upon them ever more and more, therefore their king divided the - whole Lydian people into two parts, and he appointed by lot one part to - remain and the other to go forth from the land; and the king appointed - himself to be over that one of the parts which had the lot to stay in the - land, and his son to be over that which was departing; and the name of his - son was Tyrsenos. So the one party of them, having obtained the lot to go - forth from the land, went down to the sea at Smyrna and built ships for - themselves, wherein they placed all the movable goods which they had and - sailed away to seek for means of living and a land to dwell in; until - after passing by many nations they came at last to the land of the - Ombricans, <a href="#linknote-109" name="linknoteref-109" - id="linknoteref-109">109</a> and there they founded cities and dwell up to - the present time: and changing their name they were called after the - king's son who led them out from home, not Lydians but Tyrsenians, taking - the name from him. - </p> - <hr /> - <p> - The Lydians then had been made subject to the Persians as I say: - </p> - <p> - 95, and after this our history proceeds to inquire about Cyrus, who he was - that destroyed the empire of Croesus, and about the Persians, in what - manner they obtained the lead of Asia. Following then the report of some - of the Persians,—those I mean who do not desire to glorify the - history of Cyrus but to speak that which is in fact true,—according - to their report, I say, I shall write; but I could set forth also the - other forms of the story in three several ways. - </p> - <p> - The Assyrians ruled Upper Asia <a href="#linknote-110" - name="linknoteref-110" id="linknoteref-110">110</a> for five hundred and - twenty years, and from them the Medes were the first who made revolt. - These having fought for their freedom with the Assyrians proved themselves - good men, and thus they pushed off the yoke of slavery from themselves and - were set free; and after them the other nations also did the same as the - Medes: and when all on the continent were thus independent, they returned - again to despotic rule as follows:— - </p> - <p> - 96. There appeared among the Medes a man of great ability whose name was - Deïokes, and this man was the son of Phraortes. This Deïokes, having - formed a desire for despotic power, did thus:—whereas the Medes - dwelt in separate villages, he, being even before that time of great - repute in his own village, set himself to practise just dealing much more - and with greater zeal than before; and this he did although there was much - lawlessness throughout the whole of Media, and although he knew that - injustice is ever at feud with justice. And the Medes of the same village, - seeing his manners, chose him for their judge. So he, since he was aiming - at power, was upright and just, and doing thus he had no little praise - from his fellow-citizens, insomuch that those of the other villages - learning that Deïokes was a man who more than all others gave decision - rightly, whereas before this they had been wont to suffer from unjust - judgments, themselves also when they heard it came gladly to Deïokes to - have their causes determined, and at last they trusted the business to no - one else. - </p> - <p> - 97. Then, as more and more continually kept coming to him, because men - learnt that his decisions proved to be according to the truth, Deïokes - perceiving that everything was referred to himself would no longer sit in - the place where he used formerly to sit in public to determine causes, and - said that he would determine causes no more, for it was not profitable for - him to neglect his own affairs and to determine causes for his neighbours - all through the day. So then, since robbery and lawlessness prevailed even - much more in the villages than they did before, the Medes having assembled - together in one place considered with one another and spoke about the - state in which they were: and I suppose the friends of Deïokes spoke much - to this effect: "Seeing that we are not able to dwell in the land under - the present order of things, let us set up a king from among ourselves, - and thus the land will be well governed and we ourselves shall turn to - labour, and shall not be ruined by lawlessness." By some such words as - these they persuaded themselves to have a king. - </p> - <p> - 98. And when they straightway proposed the question whom they should set - up to be king, Deïokes was much put forward and commended by every one, - until at last they agreed that he should be their king. And he bade them - build for him a palace worthy of the royal dignity and strengthen him with - a guard of spearmen. And the Medes did so: for they built him a large and - strong palace in that part of the land which he told them, and they - allowed him to select spearmen from all the Medes. And when he had - obtained the rule over them, he compelled the Medes to make one fortified - city and pay chief attention to this, having less regard to the other - cities. And as the Medes obeyed him in this also, he built large and - strong walls, those which are now called Agbatana, standing in circles one - within the other. And this wall is so contrived that one circle is higher - than the next by the height of the battlements alone. And to some extent, - I suppose, the nature of the ground, seeing that it is on a hill, assists - towards this end; but much more was it produced by art, since the circles - are in all seven in number. <a href="#linknote-111" name="linknoteref-111" - id="linknoteref-111">111</a> And within the last circle are the royal - palace and the treasure-houses. The largest of these walls is in size - about equal to the circuit of the wall round Athens; and of the first - circle the battlements are white, of the second black, of the third - crimson, of the fourth blue, of the fifth red: thus are the battlements of - all the circles coloured with various tints, and the two last have their - battlements one of them overlaid with silver and the other with gold. - </p> - <p> - 99. These walls then Deïokes built for himself and round his own palace, - and the people he commanded to dwell round about the wall. And after all - was built, Deïokes established the rule, which he was the first to - establish, ordaining that none should enter into the presence of the king, - but that they deal with him always through messengers; and that the king - should be seen by no one; and moreover that to laugh or to spit in - presence is unseemly, and this last for every one without exception. <a - href="#linknote-112" name="linknoteref-112" id="linknoteref-112">112</a> - Now he surrounded himself with this state <a href="#linknote-113" - name="linknoteref-113" id="linknoteref-113">113</a> to the end that his - fellows, who had been brought up with him and were of no meaner family nor - behind him in manly virtue, might not be grieved by seeing him and make - plots against him, but that being unseen by them he might be thought to be - of different mould. - </p> - <p> - 100. Having set these things in order and strengthened himself in his - despotism, he was severe in preserving justice; and the people used to - write down their causes and send them in to his presence, and he - determined the questions which were brought in to him and sent them out - again. Thus he used to do about the judgment of causes; and he also took - order for this, that is to say, if he heard that any one was behaving in - an unruly manner, he sent for him and punished him according as each act - of wrong deserved, and he had watchers and listeners about all the land - over which he ruled. - </p> - <p> - 101. Deïokes then united the Median race alone, and was ruler of this: and - of the Medes there are the tribes which here follow, namely, Busai, - Paretakenians, Struchates, Arizantians, Budians, Magians: the tribes of - the Medes are so many in number. - </p> - <p> - 102. Now the son of Deïokes was Phraortes, who when Deïokes was dead, - having been king for three-and-fifty years, received the power in - succession; and having received it he was not satisfied to be ruler of the - Medes alone, but marched upon the Persians; and attacking them first - before others, he made these first subject to the Medes. After this, being - ruler of these two nations and both of them strong, he proceeded to subdue - Asia going from one nation to another, until at last he marched against - the Assyrians, those Assyrians I mean who dwelt at Nineveh, and who - formerly had been rulers of the whole, but at that time they were left - without support their allies having revolted from them, though at home - they were prosperous enough. <a href="#linknote-114" name="linknoteref-114" - id="linknoteref-114">114</a> Phraortes marched, I say, against these, and - was both himself slain, after he had reigned two-and-twenty years, and the - greater part of his army was destroyed. - </p> - <p> - 103. When Phraortes had brought his life to an end, Kyaxares the son of - Phraortes, the son of Deïokes, received the power. This king is said to - have been yet much more warlike than his forefathers; and he first banded - the men of Asia into separate divisions, that is to say, he first arrayed - apart from one another the spearmen and the archers and the horsemen, for - before that time they were all mingled together without distinction. This - was he who fought with the Lydians when the day became night as they - fought, and who also united under his rule the whole of Asia above the - river Halys. <a href="#linknote-115" name="linknoteref-115" - id="linknoteref-115">115</a> And having gathered together all his subjects - he marched upon Nineveh to avenge his father, and also because he desired - to conquer that city. And when he had fought a battle with the Assyrians - and had defeated them, while he was sitting down before Nineveh there came - upon him a great army of Scythians, <a href="#linknote-116" - name="linknoteref-116" id="linknoteref-116">116</a> and the leader of them - was Madyas the son of Protohyas, king of the Scythians. These had invaded - Asia after driving the Kimmerians out of Europe, and in pursuit of them as - they fled they had come to the land of Media. - </p> - <p> - 104. Now from the Maiotian lake to the river Phasis and to the land of the - Colchians is a journey of thirty days for one without encumbrance; <a - href="#linknote-117" name="linknoteref-117" id="linknoteref-117">117</a> - and from Colchis it is not far to pass over to Media, for there is only - one nation between them, the Saspeirians, and passing by this nation you - are in Media. However the Scythians did not make their invasion by this - way, but turned aside from it to go by the upper road <a - href="#linknote-118" name="linknoteref-118" id="linknoteref-118">118</a> - which is much longer, keeping Mount Caucasus on their right hand. Then the - Medes fought with the Scythians, and having been worsted in the battle - they lost their power, and the Scythians obtained rule over all Asia. - </p> - <p> - 105. Thence they went on to invade Egypt; and when they were in Syria - which is called Palestine, Psammetichos king of Egypt met them; and by - gifts and entreaties he turned them from their purpose, so that they - should not advance any further: and as they retreated, when they came to - the city of Ascalon in Syria, most of the Scythians passed through without - doing any damage, but a few of them who had stayed behind plundered the - temple of Aphrodite Urania. Now this temple, as I find by inquiry, is the - most ancient of all the temples which belong to this goddess; for the - temple in Cyprus was founded from this, as the people of Cyprus themselves - report, and it was the Phenicians who founded the temple in Kythera, - coming from this land of Syria. So these Scythians who had plundered the - temple at Ascalon, and their descendants for ever, were smitten by the - divinity <a href="#linknote-119" name="linknoteref-119" - id="linknoteref-119">119</a> with a disease which made them women instead - of men: and the Scythians say that it was for this reason that they were - diseased, and that for this reason travellers who visit Scythia now, see - among them the affection of those who by the Scythians are called <i>Enareës</i>. - </p> - <p> - 106. For eight-and-twenty years then the Scythians were rulers of Asia, - and by their unruliness and reckless behaviour everything was ruined; for - on the one hand they exacted that in tribute from each people which they - laid upon them, <a href="#linknote-120" name="linknoteref-120" - id="linknoteref-120">120</a> and apart from the tribute they rode about - and carried off by force the possessions of each tribe. Then Kyaxares with - the Medes, having invited the greater number of them to a banquet, made - them drunk and slew them; and thus the Medes recovered their power, and - had rule over the same nations as before; and they also took Nineveh,—the - manner how it was taken I shall set forth in another history, <a - href="#linknote-121" name="linknoteref-121" id="linknoteref-121">121</a>—and - made the Assyrians subject to them excepting only the land of Babylon. - </p> - <p> - 107. After this Kyaxares died, having reigned forty years including those - years during which the Scythians had rule, and Astyages son of Kyaxares - received from him the kingdom. To him was born a daughter whom he named - Mandane; and in his sleep it seemed to him that there passed from her so - much water as to fill his city and also to flood the whole of Asia. This - dream he delivered over <a href="#linknote-122" name="linknoteref-122" - id="linknoteref-122">122</a> to the Magian interpreters of dreams, and - when he heard from them the truth at each point he became afraid. And - afterwards when this Mandane was of an age to have a husband, he did not - give her in marriage to any one of the Medes who were his peers, because - he feared the vision; but he gave her to a Persian named Cambyses, whom he - found to be of a good descent and of a quiet disposition, counting him to - be in station much below a Mede of middle rank. - </p> - <p> - 108. And when Mandane was married to Cambyses, in the first year Astyages - saw another vision. It seemed to him that from the womb of this daughter a - vine grew, and this vine overspread the whole of Asia. Having seen this - vision and delivered it to the interpreters of dreams, he sent for his - daughter, being then with child, to come from the land of the Persians. - And when she had come he kept watch over her, desiring to destroy that - which should be born of her; for the Magian interpreters of dreams - signified to him that the offspring of his daughter should be king in his - room. Astyages then desiring to guard against this, when Cyrus was born, - called Harpagos, a man who was of kin near him and whom he trusted above - all the other Medes, and had made him manager of all his affairs; and to - him he said as follows: "Neglect not by any means, Harpagos, the matter - which I shall lay upon thee to do, and beware lest thou set me aside, <a - href="#linknote-123" name="linknoteref-123" id="linknoteref-123">123</a> - and choosing the advantage of others instead, bring thyself afterwards to - destruction. Take the child which Mandane bore, and carry it to thy house - and slay it; and afterwards bury it in whatsoever manner thou thyself - desirest." To this he made answer: "O king, never yet in any past time - didst thou discern in me an offence against thee, and I keep watch over - myself also with a view to the time that comes after, that I may not - commit any error towards thee. If it is indeed thy pleasure that this - should so be done, my service at least must be fitly rendered." - </p> - <p> - 109. Thus he made answer, and when the child had been delivered to him - adorned as for death, Harpagos went weeping to his wife all the words - which had been spoken by Astyages. And she said to him: "Now, therefore, - what is it in thy mind to do?" and he made answer: "Not according as - Astyages enjoined: for not even if he shall come to be yet more out of his - senses and more mad than he now is, will I agree to his will or serve him - in such a murder as this. And for many reasons I will not slay the child; - first because he is a kin to me, and then because Astyages is old and - without male issue, and if after he is dead the power shall come through - me, does not the greatest of dangers then await me? To secure me, this - child must die; but one of the servants of Astyages must be the slayer of - it, and not one of mine." - </p> - <p> - 110. Thus he spoke, and straightway sent a messenger to that one of the - herdsmen of Astyages who he knew fed his herds on the pastures which were - most suitable for his purpose, and on the mountains most haunted by wild - beasts. The name of this man was Mitradates, and he was married to one who - was his fellow-slave; and the name of the woman to whom he was married was - Kyno in the tongue of the Hellenes and in the Median tongue Spaco, for - what the Hellenes call <i>kyna</i> (bitch) the Medes call <i>spaca</i>. - Now, it was on the skirts of the mountains that this herdsman had his - cattle-pastures, from Agbatana towards the North Wind and towards the - Euxine Sea. For here in the direction of the Saspeirians the Median land - is very mountainous and lofty and thickly covered with forests; but the - rest of the land of Media is all level plain. So when this herdsman came, - being summoned with much urgency, Harpagos said these words: "Astyages - bids thee take this child and place it on the most desolate part of the - mountains, so that it may perish as quickly as possible. And he bade me to - say that if thou do not kill it, but in any way shalt preserve it from - death, he will slay thee by the most evil kind of destruction: <a - href="#linknote-124" name="linknoteref-124" id="linknoteref-124">124</a> - and I have been appointed to see that the child is laid forth." - </p> - <p> - 111. Having heard this and having taken up the child, the herdsman went - back by the way he came, and arrived at his dwelling. And his wife also, - as it seems, having been every day on the point of bearing a child, by a - providential chance brought her child to birth just at that time, when the - herdsman was gone to the city. And both were in anxiety, each for the - other, the man having fear about the child-bearing of his wife, and the - woman about the cause why Harpagos had sent to summon her husband, not - having been wont to do so aforetime. So as soon as he returned and stood - before her, the woman seeing him again beyond her hopes was the first to - speak, and asked him for what purpose Harpagos had sent for him so - urgently. And he said: "Wife, when I came to the city I saw and heard that - which I would I had not seen, and which I should wish had never chanced to - those whom we serve. For the house of Harpagos was all full of mourning, - and I being astonished thereat went within: and as soon as I entered I saw - laid out to view an infant child gasping for breath and screaming, which - was adorned with gold ornaments and embroidered clothing: and when - Harpagos saw me he bade me forthwith to take up the child and carry it - away and lay it on that part of the mountains which is most haunted by - wild beasts, saying that it was Astyages who laid this task upon me, and - using to me many threats, if I should fail to do this. And I took it up - and bore it away, supposing that it was the child of some one of the - servants of the house, for never could I have supposed whence it really - was; but I marvelled to see it adorned with gold and raiment, and I - marvelled also because mourning was made for it openly in the house of - Harpagos. And straightway as we went by the road, I learnt the whole of - the matter from the servant who went with me out of the city and placed in - my hands the babe, namely that it was in truth the son of Mandane the - daughter of Astyages, and of Cambyses the son of Cyrus, and that Astyages - bade slay it. And now here it is." - </p> - <p> - 112. And as he said this the herdsman uncovered it and showed it to her. - And she, seeing that the child was large and of fair form, wept and clung - to the knees of her husband, beseeching him by no means to lay it forth. - But he said that he could not do otherwise than so, for watchers would - come backwards and forwards sent by Harpagos to see that this was done, - and he would perish by a miserable death if he should fail to do this. And - as she could not after all persuade her husband, the wife next said as - follows: "Since then I am unable to persuade thee not to lay it forth, do - thou this which I shall tell thee, if indeed it needs must be seen laid - forth. I also have borne a child, but I have borne it dead. Take this and - expose it, and let us rear the child of the daughter of Astyages as if it - were our own. Thus thou wilt not be found out doing a wrong to those whom - we serve, nor shall we have taken ill counsel for ourselves; for the dead - child will obtain a royal burial and the surviving one will not lose his - life." - </p> - <p> - 113. To the herdsman it seemed that, the case standing thus, his wife - spoke well, and forthwith he did so. The child which he was bearing to put - to death, this he delivered to his wife, and his own, which was dead, he - took and placed in the chest in which he had been bearing the other; and - having adorned it with all the adornment of the other child, he bore it to - the most desolate part of the mountains and placed it there. And when the - third day came after the child had been laid forth, the herdsman went to - the city, leaving one of his under-herdsmen to watch there, and when he - came to the house of Harpagos he said that he was ready to display the - dead body of the child; and Harpagos sent the most trusted of his - spearmen, and through them he saw and buried the herdsman's child. This - then had had burial, but him who was afterwards called Cyrus the wife of - the herdsman had received, and was bringing him up, giving him no doubt - some other name, not Cyrus. - </p> - <p> - 114. And when the boy was ten years old, it happened with regard to him as - follows, and this made him known. He was playing in the village in which - were stalls for oxen, he was playing there, I say, with other boys of his - age in the road. And the boys in their play chose as their king this one - who was called the son of the herdsman: and he set some of them to build - palaces and others to be spearmen of his guard, and one of them no doubt - he appointed to be the eye of the king, and to one he gave the office of - bearing the messages, <a href="#linknote-12401" name="linknoteref-12401" - id="linknoteref-12401">12401</a> appointing a work for each one severally. - Now one of these boys who was playing with the rest, the son of Artembares - a man of repute among the Medes, did not do that which Cyrus appointed him - to do; therefore Cyrus bade the other boys seize him hand and foot, <a - href="#linknote-125" name="linknoteref-125" id="linknoteref-125">125</a> - and when they obeyed his command he dealt with the boy very roughly, - scourging him. But he, so soon as he was let go, being made much more - angry because he considered that he had been treated with indignity, went - down to the city and complained to his father of the treatment which he - had met with from Cyrus, calling him not Cyrus, for this was not yet his - name, but the son of the herdsman of Astyages. And Artembares in the anger - of the moment went at once to Astyages, taking the boy with him, and he - declared that he had suffered things that were unfitting and said: "O - king, by thy slave, the son of a herdsman, we have been thus outraged," - showing him the shoulders of his son. - </p> - <p> - 115. And Astyages having heard and seen this, wishing to punish the boy to - avenge the honour of Artembares, sent for both the herdsman and his son. - And when both were present, Astyages looked at Cyrus and said: "Didst thou - dare, being the son of so mean a father as this, to treat with such - unseemly insult the son of this man who is first in my favour?" And he - replied thus: "Master, I did so to him with right. For the boys of the - village, of whom he also was one, in their play set me up as king over - them, for I appeared to them most fitted for this place. Now the other - boys did what I commanded them, but this one disobeyed and paid no regard, - until at last he received the punishment due. If therefore for this I am - worthy to suffer any evil, here I stand before thee." - </p> - <p> - 116. While the boy thus spoke, there came upon Astyages a sense of - recognition of him and the lineaments of his face seemed to him to - resemble his own, and his answer appeared to be somewhat over free for his - station, while the time of the laying forth seemed to agree with the age - of the boy. Being struck with amazement by these things, for a time he was - speechless; and having at length with difficulty recovered himself, he - said, desiring to dismiss Artembares, in order that he might get the - herdsman by himself alone and examine him: "Artembares, I will so order - these things that thou and thy son shall have no cause to find fault"; and - so he dismissed Artembares, and the servants upon the command of Astyages - led Cyrus within. And when the herdsman was left alone with the king, - Astyages being alone with him asked whence he had received the boy, and - who it was who had delivered the boy to him. And the herdsman said that he - was his own son, and that the mother was living with him still as his - wife. But Astyages said that he was not well advised in desiring to be - brought to extreme necessity, and as he said this he made a sign to the - spearmen of his guard to seize him. So he, as he was being led away to the - torture, <a href="#linknote-126" name="linknoteref-126" - id="linknoteref-126">126</a> then declared the story as it really was; and - beginning from the beginning he went through the whole, telling the truth - about it, and finally ended with entreaties, asking that he would grant - him pardon. - </p> - <p> - 117. So when the herdsman had made known the truth, Astyages now cared - less about him, but with Harpagos he was very greatly displeased and bade - his spearmen summon him. And when Harpagos came, Astyages asked him thus: - "By what death, Harpagos, didst thou destroy the child whom I delivered to - thee, born of my daughter?" and Harpagos, seeing that the herdsman was in - the king's palace, turned not to any false way of speech, lest he should - be convicted and found out, but said as follows: "O king, so soon as I - received the child, I took counsel and considered how I should do - according to thy mind, and how without offence to thy command I might not - be guilty of murder against thy daughter and against thyself. I did - therefore thus:—I called this herdsman and delivered the child to - him, saying first that thou wert he who bade him slay it—and in this - at least I did not lie, for thou didst so command. I delivered it, I say, - to this man commanding him to place it upon a desolate mountain, and to - stay by it and watch it until it should die, threatening him with all - kinds of punishment if he should fail to accomplish this. And when he had - done that which was ordered and the child was dead, I sent the most - trusted of my eunuchs and through them I saw and buried the child. Thus, O - king, it happened about this matter, and the child had this death which I - say." - </p> - <p> - 118. So Harpagos declared the truth, and Astyages concealed the anger - which he kept against him for that which had come to pass, and first he - related the matter over again to Harpagos according as he had been told it - by the herdsman, and afterwards, when it had been thus repeated by him, he - ended by saying that the child was alive and that that which had come to - pass was well, "for," continued he, "I was greatly troubled by that which - had been done to this child, and I thought it no light thing that I had - been made at variance with my daughter. Therefore consider that this is a - happy change of fortune, and first send thy son to be with the boy who is - newly come, and then, seeing that I intend to make a sacrifice of - thanksgiving for the preservation of the boy to those gods to whom that - honour belongs, be here thyself to dine with me." - </p> - <p> - 119. When Harpagos heard this, he did reverence and thought it a great - matter that his offence had turned out for his profit and moreover that he - had been invited to dinner with happy augury; <a href="#linknote-127" - name="linknoteref-127" id="linknoteref-127">127</a> and so he went to his - house. And having entered it straightway, he sent forth his son, for he - had one only son of about thirteen years old, bidding him go to the palace - of Astyages and do whatsoever the king should command; and he himself - being overjoyed told his wife that which had befallen him. But Astyages, - when the son of Harpagos arrived, cut his throat and divided him limb from - limb, and having roasted some pieces of the flesh and boiled others he - caused them to be dressed for eating and kept them ready. And when the - time arrived for dinner and the other guests were present and also - Harpagos, then before the other guests and before Astyages himself were - placed tables covered with flesh of sheep; but before Harpagos was placed - the flesh of his own son, all but the head and the hands and the feet, <a - href="#linknote-128" name="linknoteref-128" id="linknoteref-128">128</a> - and these were laid aside covered up in a basket. Then when it seemed that - Harpagos was satisfied with food, Astyages asked him whether he had been - pleased with the banquet; and when Harpagos said that he had been very - greatly pleased, they who had been commanded to do this brought to him the - head of his son covered up, together with the hands and the feet; and - standing near they bade Harpagos uncover and take of them that which he - desired. So when Harpagos obeyed and uncovered, he saw the remains of his - son; and seeing them he was not overcome with amazement but contained - himself: and Astyages asked him whether he perceived of what animal he had - been eating the flesh: and he said that he perceived, and that whatsoever - the king might do was well pleasing to him. Thus having made answer and - taking up the parts of the flesh which still remained he went to his - house; and after that, I suppose, he would gather all the parts together - and bury them. - </p> - <p> - 120. On Harpagos Astyages laid this penalty; and about Cyrus he took - thought, and summoned the same men of the Magians who had given judgment - about his dream in the manner which has been said: and when they came, - Astyages asked how they had given judgment about his vision; and they - spoke according to the same manner, saying that the child must have become - king if he had lived on and had not died before. He made answer to them - thus: "The child is alive and not dead: <a href="#linknote-129" - name="linknoteref-129" id="linknoteref-129">129</a> and while he was - dwelling in the country, the boys of the village appointed him king; and - he performed completely all those things which they do who are really - kings; for he exercised rule, <a href="#linknote-130" - name="linknoteref-130" id="linknoteref-130">130</a> appointed to their - places spearmen of the guard and doorkeepers and bearers of messages and - all else. Now therefore, to what does it seem to you that these things - tend?" The Magians said: "If the child is still alive and became king - without any arrangement, be thou confident concerning him and have good - courage, for he shall not be ruler again the second time; since some even - of our oracles have had but small results, <a href="#linknote-131" - name="linknoteref-131" id="linknoteref-131">131</a> and that at least - which has to do with dreams comes often in the end to a feeble - accomplishment." Astyages made answer in these words: "I myself also, O - Magians, am most disposed to believe that this is so, namely that since - the boy was named king the dream has had its fulfilment and that this boy - is no longer a source of danger to me. Nevertheless give counsel to me, - having well considered what is likely to be most safe both for my house - and for you." Replying to this the Magians said: "To us also, O king, it - is of great consequence that thy rule should stand firm; for in the other - case it is transferred to strangers, coming round to this boy who is a - Persian, and we being Medes are made slaves and become of no account in - the eyes of the Persians, seeing that we are of different race; but while - thou art established as our king, who art one of our own nation, we both - have our share of rule and receive great honours from thee. Thus then we - must by all means have a care of thee and of thy rule. And now, if we saw - in this anything to cause fear, we would declare all to thee beforehand: - but as the dream has had its issue in a trifling manner, both we ourselves - are of good cheer and we exhort thee to be so likewise: and as for this - boy, send him away from before thine eyes to the Persians and to his - parents." - </p> - <p> - 121. When he heard this Astyages rejoiced, and calling Cyrus spoke to him - thus: "My son, I did thee wrong by reason of a vision of a dream which has - not come to pass, but thou art yet alive by thine own destiny; now - therefore go in peace to the land of the Persians, and I will send with - thee men to conduct thee: and when thou art come thither, thou shalt find - a father and a mother not after the fashion of Mitradates the herdsman and - his wife." - </p> - <p> - 122. Thus having spoken Astyages sent Cyrus away; and when he had returned - and come to the house of Cambyses, his parents received him; and after - that, when they learnt who he was, they welcomed him not a little, for - they had supposed without doubt that their son had perished straightway - after his birth; and they inquired in what manner he had survived. And he - told them, saying that before this he had not known but had been utterly - in error; on the way, however, he had learnt all his own fortunes: for he - had supposed without doubt that he was the son of the herdsman of - Astyages, but since his journey from the city began he had learnt the - whole story from those who conducted him. And he said that he had been - brought up by the wife of the herdsman, and continued to praise her - throughout, so that Kyno was the chief person in his tale. And his parents - took up this name from him, and in order that their son might be thought - by the Persians to have been preserved in a more supernatural manner, they - set on foot a report that Cyrus when he was exposed had been reared by a - bitch: <a href="#linknote-132" name="linknoteref-132" id="linknoteref-132">132</a> - and from that source has come this report. - </p> - <p> - 123. Then as Cyrus grew to be a man, being of all those of his age the - most courageous and the best beloved, Harpagos sought to become his friend - and sent him gifts, because he desired to take vengeance on Astyages. For - he saw not how from himself, who was in a private station, punishment - should come upon Astyages; but when he saw Cyrus growing up, he - endeavoured to make him an ally, finding a likeness between the fortunes - of Cyrus and his own. And even before that time he had effected something: - for Astyages being harsh towards the Medes, Harpagos communicated - severally with the chief men of the Medes, and persuaded them that they - must make Cyrus their leader and cause Astyages to cease from being king. - When he had effected this and when all was ready, then Harpagos wishing to - make known his design to Cyrus, who lived among the Persians, could do it - no other way, seeing that the roads were watched, but devised a scheme as - follows:—he made ready a hare, and having cut open its belly but - without pulling off any of the fur, he put into it, just as it was, a - piece of paper, having written upon it that which he thought good; and - then he sewed up again the belly of the hare, and giving nets as if he - were a hunter to that one of his servants whom he trusted most, he sent - him away to the land of the Persians, enjoining him by word of mouth to - give the hare to Cyrus, and to tell him at the same time to open it with - his own hands and let no one else be present when he did so. - </p> - <p> - 124. This then was accomplished, and Cyrus having received from him the - hare, cut it open; and having found within it the paper he took and read - it over. And the writing said this: "Son of Cambyses, over thee the gods - keep guard, for otherwise thou wouldst never have come to so much good - fortune. Do thou therefore <a href="#linknote-133" name="linknoteref-133" - id="linknoteref-133">133</a> take vengeance on Astyages who is thy - murderer, for so far as his will is concerned thou art dead, but by the - care of the gods and of me thou art still alive; and this I think thou - hast long ago learnt from first to last, both how it happened about - thyself, and also what things I have suffered from Astyages, because I did - not slay thee but gave thee to the herdsman. If therefore thou wilt be - guided by me, thou shalt be ruler of all that land over which now Astyages - is ruler. Persuade the Persians to revolt, and march any army against the - Medes: and whether I shall be appointed leader of the army against thee, - or any other of the Medes who are in repute, thou hast what thou desirest; - for these will be the first to attempt to destroy Astyages, revolting from - him and coming over to thy party. Consider then that here at least all is - ready, and therefore do this and do it with speed." - </p> - <p> - 125. Cyrus having heard this began to consider in what manner he might - most skilfully persuade the Persians to revolt, and on consideration he - found that this was the most convenient way, and so in fact he did:—He - wrote first on a paper that which he desired to write, and he made an - assembly of the Persians. Then he unfolded the paper and reading from it - said that Astyages appointed him commander of the Persians; "and now, O - Persians," he continued, "I give you command to come to me each one with a - reaping-hook." Cyrus then proclaimed this command. (Now there are of the - Persians many tribes, and some of them Cyrus gathered together and - persuaded to revolt from the Medes, namely those, upon which all the other - Persians depend, the Pasargadai, the Maraphians and the Maspians, and of - these the Pasargadai are the most noble, of whom also the Achaimenidai are - a clan, whence are sprung the Perseïd <a href="#linknote-134" - name="linknoteref-134" id="linknoteref-134">134</a> kings. But other - Persian tribes there are, as follows:—the Panthaliaians, the - Derusiaians and the Germanians, these are all tillers of the soil; and the - rest are nomad tribes, namely the Daoi, Mardians, Dropicans and - Sagartians.) - </p> - <p> - 126. Now there was a certain region of the Persian land which was - overgrown with thorns, extending some eighteen or twenty furlongs in each - direction; and when all had come with that which they had been before - commanded to bring, Cyrus bade them clear this region for cultivation - within one day: and when the Persians had achieved the task proposed, then - he bade them come to him on the next day bathed and clean. Meanwhile - Cyrus, having gathered together in one place all the flocks of goats and - sheep and the herds of cattle belonging to his father, slaughtered them - and prepared with them to entertain the host of the Persians, and moreover - with wine and other provisions of the most agreeable kind. So when the - Persians came on the next day, he made them recline in a meadow and - feasted them. And when they had finished dinner, Cyrus asked them whether - that which they had on the former day or that which they had now seemed to - them preferable. They said that the difference between them was great, for - the former day had for them nothing but evil, and the present day nothing - but good. Taking up this saying Cyrus proceeded to lay bare his whole - design, saying: "Men of the Persians, thus it is with you. If ye will do - as I say, ye have these and ten thousand other good things, with no - servile labour; but if ye will not do as I say, ye have labours like that - of yesterday innumerable. Now therefore do as I say and make yourselves - free: for I seem to myself to have been born by providential fortune to - take these matters in hand; and I think that ye are not worse men than the - Medes, either in other matters or in those which have to do with war. - Consider then that this is so, and make revolt from Astyages forthwith." - </p> - <p> - 127. So the Persians having obtained a leader willingly attempted to set - themselves free, since they had already for a long time been indignant to - be ruled by the Medes: but when Astyages heard that Cyrus was acting thus, - he sent a messenger and summoned him; and Cyrus bade the messenger report - to Astyages that he would be with him sooner than he would himself desire. - So Astyages hearing this armed all the Medes, and blinded by divine - providence he appointed Harpagos to be the leader of the army, forgetting - what he had done to him. Then when the Medes had marched out and began to - fight with the Persians, some of them continued the battle, namely those - who had not been made partakers in the design, while others went over to - the Persians; but the greater number were wilfully slack and fled. - </p> - <p> - 128. So when the Median army had been shamefully dispersed, so soon as - Astyages heard of it he said, threatening Cyrus: "But not even so shall - Cyrus at least escape punishment." Thus having spoken he first impaled the - Magian interpreters of dreams who had persuaded him to let Cyrus go, and - then he armed those of the Medes, youths and old men, who had been left - behind in the city. These he led out and having engaged battle with the - Persians he was worsted, and Astyages himself was taken alive, and he lost - also those of the Medes whom he had led forth. - </p> - <p> - 129. Then when Astyages was a prisoner, Harpagos came and stood near him - and rejoiced over him and insulted him; and besides other things which he - said to grieve him, he asked him especially how it pleased him to be a - slave instead of a king, making reference to that dinner at which Astyages - had feasted him with the flesh of his own son. <a href="#linknote-135" - name="linknoteref-135" id="linknoteref-135">135</a> He looking at him - asked him in return whether he claimed the work of Cyrus as his own deed: - and Harpagos said that since he had written the letter, the deed was - justly his. Then Astyages declared him to be at the same time the most - unskilful and the most unjust of men; the most unskilful because, when it - was in his power to become king (as it was, if that which had now been - done was really brought about by him), he had conferred the chief power on - another, and the most unjust, because on account of that dinner he had - reduced the Medes to slavery. For if he must needs confer the kingdom on - some other and not keep it himself, it was more just to give this good - thing to one of the Medes rather than to one of the Persians; whereas now - the Medes, who were guiltless of this, had become slaves instead of - masters, and the Persians who formerly were slaves of the Medes had now - become their masters. - </p> - <p> - 130. Astyages then, having been king for five-and-thirty years, was thus - caused to cease from being king; and the Medes stooped under the yoke of - the Persians because of his cruelty, after they had ruled Asia above the - river Halys for one hundred and twenty-eight years, except during that - period for which the Scythians had rule. <a href="#linknote-136" - name="linknoteref-136" id="linknoteref-136">136</a> Afterwards however it - repented them that they had done this, and they revolved from Dareios, and - having revolted they were subdued again, being conquered in a battle. At - this time then, I say, in the reign of Astyages, the Persians with Cyrus - rose up against the Medes and from that time forth were rulers of Asia: - but as for Astyages, Cyrus did no harm to him besides, but kept him with - himself until he died. Thus born and bred Cyrus became king; and after - this he subdued Croesus, who was the first to begin the quarrel, as I have - before said; and having subdued him he then became ruler of all Asia. - </p> - <hr /> - <p> - 131. These are the customs, so far as I know, which the Persians practise:—Images - and temples and altars they do not account it lawful to erect, nay they - even charge with folly those who do these things; and this, as it seems to - me, because they do not account the gods to be in the likeness of men, as - do the Hellenes. But it is their wont to perform sacrifices to Zeus going - up to the most lofty of the mountains, and the whole circle of the heavens - they call Zeus: and they sacrifice to the Sun and the Moon and the Earth, - to Fire and to Water and to the Winds: these are the only gods to whom - they have sacrificed ever from the first; but they have learnt also to - sacrifice to Aphrodite Urania, having learnt it both from the Assyrians - and the Arabians; and the Assyrians call Aphrodite Mylitta, the Arabians - Alitta, <a href="#linknote-13601" name="linknoteref-13601" - id="linknoteref-13601">13601</a> and the Persians Mitra. - </p> - <p> - 132. Now this is the manner of sacrifice for the gods aforesaid which is - established among the Persians:—they make no altars neither do they - kindle fire; and when they mean to sacrifice they use no libation nor - music of the pipe nor chaplets <a href="#linknote-137" - name="linknoteref-137" id="linknoteref-137">137</a> nor meal for - sprinkling; <a href="#linknote-138" name="linknoteref-138" - id="linknoteref-138">138</a> but when a man wishes to sacrifice to any one - of the gods, he leads the animal for sacrifice to an unpolluted place and - calls upon the god, having his <i>tiara</i> <a href="#linknote-13801" - name="linknoteref-13801" id="linknoteref-13801">13801</a> wreathed round - generally with a branch of myrtle. For himself alone separately the man - who sacrifices may not request good things in his prayer, but he prays - that it may be well with all the Persians and with the king; for he - himself also is included of course in the whole body of Persians. And when - he has cut up the victim into pieces and boiled the flesh, he spreads a - layer of the freshest grass and especially clover, upon which he places - forthwith all the pieces of flesh; and when he has placed them in order, a - Magian man stands by them and chants over them a theogony (for of this - nature they say that their incantation is), seeing that without a Magian - it is not lawful for them to make sacrifices. Then after waiting a short - time the sacrificer carries away the flesh and uses it for whatever - purpose he pleases. - </p> - <p> - 133. And of all days their wont is to honour most that on which they were - born, each one: on this they think it right to set out a feast more - liberal than on other days; and in this feast the wealthier of them set - upon the table an ox or a horse or a camel or an ass, roasted whole in an - oven, and the poor among them set out small animals in the same way. They - have few solid dishes, <a href="#linknote-139" name="linknoteref-139" - id="linknoteref-139">139</a> but many served up after as dessert, and - these not in a single course; and for this reason the Persians say that - the Hellenes leave off dinner hungry, because after dinner they have - nothing worth mentioning served up as dessert, whereas if any good dessert - were served up they would not stop eating so soon. To wine-drinking they - are very much given, and it is not permitted for a man to vomit or to make - water in presence of another. Thus do they provide against these things; - and they are wont to deliberate when drinking hard about the most - important of their affairs, and whatsoever conclusion has pleased them in - their deliberation, this on the next day, when they are sober, the master - of the house in which they happen to be when they deliberate lays before - them for discussion: and if it pleases them when they are sober also, they - adopt it, but if it does not please them, they let it go: and that on - which they have had the first deliberation when they are sober, they - consider again when they are drinking. - </p> - <p> - 134. When they meet one another in the roads, by this you may discern - whether those who meet are of equal rank,—for instead of greeting by - words they kiss one another on the mouth; but if one of them is a little - inferior to the other, they kiss one another on the cheeks, and if one is - of much less noble rank than the other, he falls down before him and does - worship to him. <a href="#linknote-140" name="linknoteref-140" - id="linknoteref-140">140</a> And they honour of all most after themselves - those nations which dwell nearest to them, and next those which dwell next - nearest, and so they go on giving honour in proportion to distance; and - they hold least in honour those who dwell furthest off from themselves, - esteeming themselves to be by far the best of all the human race on every - point, and thinking that others possess merit according to the proportion - which is here stated, <a href="#linknote-141" name="linknoteref-141" - id="linknoteref-141">141</a> and that those who dwell furthest from - themselves are the worst. And under the supremacy of the Medes the various - nations used also to govern one another according to the same rule as the - Persians observe in giving honour, <a href="#linknote-142" - name="linknoteref-142" id="linknoteref-142">142</a> the Medes governing - the whole and in particular those who dwelt nearest to themselves, and - these having rule over those who bordered upon them, and those again over - the nations that were next to them: for the race went forward thus ever - from government by themselves to government through others. - </p> - <p> - 135. The Persians more than any other men admit foreign usages; for they - both wear the Median dress judging it to be more comely than their own, - and also for fighting the Egyptian corslet: moreover they adopt all kinds - of luxuries when they hear of them, and in particular they have learnt - from the Hellenes to have commerce with boys. They marry each one several - lawful wives, and they get also a much larger number of concubines. - </p> - <p> - 136. It is established as a sign of manly excellence next after excellence - in fight, to be able to show many sons; and to those who have most the - king sends gifts every year: for they consider number to be a source of - strength. And they educate their children, beginning at five years old and - going on till twenty, in three things only, in riding, in shooting, and in - speaking the truth: but before the boy is five years old he does not come - into the presence of his father, but lives with the women; and it is so - done for this reason, that if the child should die while he is being bred - up, he may not be the cause of any grief to his father. - </p> - <p> - 137. I commend this custom of theirs, and also the one which is next to be - mentioned, namely that neither the king himself shall put any to death for - one cause alone, nor any of the other Persians for one cause alone shall - do hurt that is irremediable to any of his own servants; but if after - reckoning he finds that the wrongs done are more in number and greater - than the services rendered, <a href="#linknote-143" name="linknoteref-143" - id="linknoteref-143">143</a> then only he gives vent to his anger. - Moreover they say that no one ever killed his own father or mother, but - whatever deeds have been done which seemed to be of this nature, if - examined must necessarily, they say, be found to be due either to - changelings or to children of adulterous birth; for, say they, it is not - reasonable to suppose that the true parent would be killed by his own son. - </p> - <p> - 138. Whatever things it is not lawful for them to do, these it is not - lawful for them even to speak of: and the most disgraceful thing in their - estimation is to tell an lie, and next to this to owe money, this last for - many other reasons, but especially because it is necessary, they say, for - him who owes money, also sometimes to tell lies: and whosoever of the men - of the city has leprosy or whiteness of skin, he does not come into a city - nor mingle with the other Persians; and they say that he has these - diseases because he has offended in some way against the Sun: but a - stranger who is taken by these diseases, in many regions <a - href="#linknote-144" name="linknoteref-144" id="linknoteref-144">144</a> - they drive out of the country altogether, and also white doves, alleging - against them the same cause. And into a river they neither make water nor - spit, neither do they wash their hands in it, nor allow any other to do - these things, but they reverence rivers very greatly. - </p> - <p> - 139. This moreover also has chanced to them, which the Persians have - themselves failed to notice but I have not failed to do so:—their - names, which are formed to correspond with their bodily shapes or their - magnificence of station, end all with the same letter, that letter which - the Dorians call <i>san</i> and the Ionians <i>sigma</i>; with this you - will find, if you examine the matter, that all the Persian names end, not - some with this and others with other letters, but all alike. - </p> - <p> - 140. So much I am able to say for certain from my own knowledge about - them: but what follows is reported about their dead as a secret mystery - and not with clearness, namely that the body of a Persian man is not - buried until it has been torn by a bird or a dog. (The Magians I know for - a certainty have this practice, for they do it openly.) However that may - be, the Persians cover the body with wax and then bury it in the earth. - Now the Magians are distinguished in many ways from other men, as also - from the priests in Egypt: for these last esteem it a matter of purity to - kill no living creature except the animals which they sacrifice; but the - Magians kill with their own hands all creatures except dogs and men, and - they even make this a great end to aim at, killing both ants and serpents - and all other creeping and flying things. About this custom then be it as - it was from the first established; and I return now to the former - narrative. <a href="#linknote-145" name="linknoteref-145" - id="linknoteref-145">145</a> - </p> - <hr /> - <p> - 141. The Ionians and Aiolians, as soon as the Lydians had been subdued by - the Persians, sent messengers to Cyrus at Sardis, desiring to be his - subjects on the same terms as they had been subjects of Croesus. And when - he heard that which they proposed to him, he spoke to them a fable, saying - that a certain player on the pipe saw fishes in the sea and played on his - pipe, supposing that they would come out to land; but being deceived in - his expectation, he took a casting-net and enclosed a great multitude of - the fishes and drew them forth from the water: and when he saw them - leaping about, he said to the fishes: "Stop dancing I pray you now, seeing - that ye would not come out and dance before when I piped." Cyrus spoke - this fable to the Ionians and Aiolians for this reason, because the - Ionians had refused to comply before, when Cyrus himself by a messenger - requested them to revolt from Croesus, while now when the conquest had - been made they were ready to submit to Cyrus. Thus he said to them in - anger, and the Ionians, when they heard this answer brought back to their - cities, put walls round about them severally, and gathered together to the - Panionion, all except the men of Miletos, for with these alone Cyrus had - sworn an agreement on the same terms as the Lydians had granted. The rest - of the Ionians resolved by common consent to send messengers to Sparta, to - ask the Spartans to help the Ionians. - </p> - <p> - 142. These Ionians to whom belongs the Panionion had the fortune to build - their cities in the most favourable position for climate and seasons of - any men whom we know: for neither the regions above Ionia nor those below, - neither those towards the East nor those towards the West, <a - href="#linknote-146" name="linknoteref-146" id="linknoteref-146">146</a> - produce the same results as Ionia itself, the regions in the one direction - being oppressed by cold and moisture, and those in the other by heat and - drought. And these do not use all the same speech, but have four different - variations of language. <a href="#linknote-147" name="linknoteref-147" - id="linknoteref-147">147</a> First of their cities on the side of the - South lies Miletos, and next to it Myus and Priene. These are settlements - made in Caria, and speak the same language with one another; and the - following are in Lydia,—Ephesos, Colophon, Lebedos, Teos, - Clazomenai, Phocaia: these cities resemble not at all those mentioned - before in the speech which they use, but they agree one with another. - There remain besides three Ionian cities, of which two are established in - the islands of Samos and Chios, and one is built upon the mainland, namely - Erythrai: now the men of Chios and of Erythrai use the same form of - language, but the Samians have one for themselves alone. Thus there result - four separate forms of language. - </p> - <p> - 143. Of these Ionians then those of Miletos were sheltered from danger, - since they had sworn an agreement; and those of them who lived in islands - had no cause for fear, for the Phenicians were not yet subjects of the - Persians and the Persians themselves were not sea-men. Now these <a - href="#linknote-148" name="linknoteref-148" id="linknoteref-148">148</a> - were parted off from the other Ionians for no other reason than this:—The - whole Hellenic nation was at that time weak, but of all its races the - Ionian was much the weakest and of least account: except Athens, indeed, - it had no considerable city. Now the other Ionians, and among them the - Athenians, avoided the name, not wishing to be called Ionians, nay even - now I perceive that the greater number of them are ashamed of the name: - but these twelve cities not only prided themselves on the name but - established a temple of their own, to which they gave the name of - Panionion, and they made resolution not to grant a share in it to any - other Ionians (nor indeed did any ask to share it except those of Smyrna); - </p> - <p> - 144, just as the Dorians of that district which is now called the Five - Cities <a href="#linknote-149" name="linknoteref-149" id="linknoteref-149">149</a> - but was formerly called the Six Cities, <a href="#linknote-150" - name="linknoteref-150" id="linknoteref-150">150</a> take care not to admit - any of the neighbouring Dorians to the temple of Triopion, and even - exclude from sharing in it those of their own body who commit any offence - as regards the temple. For example, in the games of the Triopian Apollo - they used formerly to set bronze tripods as prizes for the victors, and - the rule was that those who received them should not carry them out of the - temple but dedicate them then and there to the god. There was a man then - of Halicarnassos, whose name was Agasicles, who being a victor paid no - regard to this rule, but carried away the tripod to his own house and hung - it up there upon a nail. On this ground the other five cities, Lindos, - Ialysos and Cameiros, Cos and Cnidos, excluded the sixth city - Halicarnassos from sharing in the temple. - </p> - <p> - 145. Upon these they laid this penalty: but as for the Ionians, I think - that the reason why they made of themselves twelve cities and would not - receive any more into their body, was because when they dwelt in - Peloponnesus there were of them twelve divisions, just as now there are - twelve divisions of the Achaians who drove the Ionians out: for first, - (beginning from the side of Sikyon) comes Pellene, then Aigeira and Aigai, - in which last is the river Crathis with a perpetual flow (whence the river - of the same name in Italy received its name), and Bura and Helike, to - which the Ionians fled for refuge when they were worsted by the Achaians - in fight, and Aigion and Rhypes and Patreis and Phareis and Olenos, where - is the great river Peiros, and Dyme and Tritaieis, of which the last alone - has an inland position. <a href="#linknote-151" name="linknoteref-151" - id="linknoteref-151">151</a> These form now twelve divisions of the - Achaians, and in former times they were divisions of the Ionians. - </p> - <p> - 146. For this reason then the Ionians also made for themselves twelve - cities; for at any rate to say that these are any more Ionians than the - other Ionians, or have at all a nobler descent, is mere folly, considering - that a large part of them are Abantians from Euboea, who have no share - even in the name of Ionia, and Minyai of Orchomenos have been mingled with - them, and Cadmeians and Dryopians and Phokians who seceded from their - native State and Molossians and Pelasgians of Arcadia and Dorians of - Epidauros and many other races have been mingled with them; and those of - them who set forth to their settlements from the City Hall of Athens and - who esteem themselves the most noble by descent of the Ionians, these, I - say, brought no women with them to their settlement, but took Carian - women, whose parents they slew: and on account of this slaughter these - women laid down for themselves a rule, imposing oaths on one another, and - handed it on to their daughters, that they should never eat with their - husbands, nor should a wife call her own husband by name, for this reason, - because the Ionians had slain their fathers and husbands and children and - then having done this had them to wife. This happened at Miletos. - </p> - <p> - 147. Moreover some of them set Lykian kings over them, descendants of - Glaucos and Hippolochos, while others were ruled by Cauconians of Pylos, - descendants of Codros the son of Melanthos, and others again by princes of - the two races combined. Since however these hold on to the name more than - the other Ionians, let them be called, if they will, the Ionians of truly - pure descent; but in fact all are Ionians who have their descent from - Athens and who keep the feast of Apaturia; and this all keep except the - men of Ephesos and Colophon: for these alone of all the Ionians do not - keep the Apaturia, and that on the ground of some murder committed. - </p> - <p> - 148. Now the Panionion is a sacred place on the north side of Mycale, set - apart by common agreement of the Ionians for Poseidon of Helike <a - href="#linknote-152" name="linknoteref-152" id="linknoteref-152">152</a>; - and this Mycale is a promontory of the mainland running out Westwards - towards Samos, where the Ionians gathering together from their cities used - to hold a festival which they called the Panionia. (And not only the - feasts of the Ionians but also those of all the Hellenes equally are - subject to this rule, that their names all end in the same letter, just - like the names of the Persians.) <a href="#linknote-153" - name="linknoteref-153" id="linknoteref-153">153</a> - </p> - <p> - These then are the Ionian cities: - </p> - <p> - 149, and those of Aiolia are as follows:—Kyme, which is called - Phriconis, Larisai, Neon-teichos, Temnos, Killa, Notion, Aigiroëssa, - Pitane, Aigaiai, Myrina, Gryneia; these are the ancient cities of the - Aiolians, eleven in number, since one, Smyrna, was severed from them by - the Ionians; for these cities, that is those on the mainland, used also - formerly to be twelve in number. And these Aiolians had the fortune to - settle in a land which is more fertile than that of the Ionians but in - respect of climate less favoured. <a href="#linknote-154" - name="linknoteref-154" id="linknoteref-154">154</a> - </p> - <p> - 150. Now the Aiolians lost Smyrna in the following manner:—certain - men of Colophon, who had been worsted in party strife and had been driven - from their native city, were received there for refuge: and after this the - Colophonian exiles watched for a time when the men of Smyrna were - celebrating a festival to Dionysos outside the walls, and then they closed - the gates against them and got possession of the city. After this, when - the whole body of Aiolians came to the rescue, they made an agreement that - the Ionians should give up the movable goods, and that on this condition - the Aiolians should abandon Smyrna. When the men of Smyrna had done this, - the remaining eleven cities divided them amongst themselves and made them - their own citizens. - </p> - <p> - 151. These then are the Aiolian cities upon the mainland, with the - exception of those situated on Mount Ida, for these are separate from the - rest. And of those which are in the islands, there are five in Lesbos, for - the sixth which was situated in Lesbos, namely Arisba, was enslaved by the - men of Methymna, though its citizens were of the same race as they; and in - Tenedos there is one city, and another in what are called the "Hundred - Isles." Now the Lesbians and the men of Tenedos, like those Ionians who - dwelt in the islands, had no cause for fear; but the remaining cities came - to a common agreement to follow the Ionians whithersoever they should - lead. - </p> - <p> - 152. Now when the messengers from the Ionians and Aiolians came to Sparta - (for this business was carried out with speed), they chose before all - others to speak for them the Phocaian, whose name was Pythermos. He then - put upon him a purple cloak, in order that as many as possible of the - Spartans might hear of it and come together, and having been introduced - before the assembly <a href="#linknote-155" name="linknoteref-155" - id="linknoteref-155">155</a> he spoke at length, asking the Spartans to - help them. The Lacedemonians however would not listen to him, but resolved - on the contrary not to help the Ionians. So they departed, and the - Lacedemonians, having dismissed the messengers of the Ionians, sent men - notwithstanding in a ship of fifty oars, to find out, as I imagine, about - the affairs of Cyrus and about Ionia. These when they came to Phocaia sent - to Sardis the man of most repute among them, whose name was Lacrines, to - report to Cyrus the saying of the Lacedemonians, bidding him do hurt to no - city of the Hellas, since they would not permit it. - </p> - <p> - 153. When the herald had spoken thus, Cyrus is said to have asked those of - the Hellenes whom he had with him, what men the Lacedemonians were and how - many in number, that they made this proclamation to him; and hearing their - answer he said to the Spartan herald: "Never yet did I fear men such as - these, who have a place appointed in the midst of their city where they - gather together and deceive one another by false oaths: and if I continue - in good health, not the misfortunes of the Ionians will be for them a - subject of talk, but rather their own." These words Cyrus threw out - scornfully with reference to the Hellenes in general, because they have - got for themselves <a href="#linknote-156" name="linknoteref-156" - id="linknoteref-156">156</a> markets and practise buying and selling - there; for the Persians themselves are not wont to use markets nor have - they any market-place at all. After this he entrusted Sardis to Tabalos a - Persian, and the gold both of Croesus and of the other Lydians he gave to - Pactyas a Lydian to take charge of, and himself marched away to Agbatana, - taking with him Croesus and making for the present no account of the - Ionians. For Babylon stood in his way still, as also the Bactrian nation - and the Sacans and the Egyptians; and against these he meant to make - expeditions himself, while sending some other commander about the Ionians. - </p> - <p> - 154. But when Cyrus had marched away from Sardis, Pactyas caused the - Lydians to revolt from Tabalos and from Cyrus. This man went down to the - sea, and having in his possession all the gold that there had been in - Sardis, he hired for himself mercenaries and persuaded the men of the - sea-coast to join his expedition. So he marched on Sardis and besieged - Tabalos, having shut himself up in the citadel. - </p> - <p> - 155. Hearing this on his way, Cyrus said to Croesus as follows: "Croesus, - what end shall I find of these things which are coming to pass? The - Lydians will not cease as it seems, from giving trouble to me and from - having it themselves. I doubt me if it were not best <a - href="#linknote-157" name="linknoteref-157" id="linknoteref-157">157</a> - to sell them all as slaves; for as it is, I see that I have done in like - manner as if one should slay the father and then spare his sons: just so I - took prisoner and am carrying away thee, who wert much more than the - father of the Lydians, while to the Lydians themselves I delivered up - their city; and can I feel surprise after this that they have revolted - from me?" Thus he said what was in his mind, but Croesus answered him as - follows, fearing lest he should destroy Sardis: "O king, that which thou - hast said is not without reason; but do not thou altogether give vent to - thy wrath, nor destroy an ancient city which is guiltless both of the - former things and also of those which have come to pass now: for as to the - former things it was I who did them and I bear the consequences heaped - upon my head; <a href="#linknote-158" name="linknoteref-158" - id="linknoteref-158">158</a> and as for what is now being done, since the - wrongdoer is Pactyas to whom thou didst entrust the charge of Sardis, let - him pay the penalty. But the Lydians I pray thee pardon, and lay upon them - commands as follows, in order that they may not revolt nor be a cause of - danger to thee:—send to them and forbid them to possess weapons of - war, but bid them on the other hand put on tunics under their outer - garments and be shod with buskins, and proclaim to them that they train - their sons to play the lyre and the harp and to be retail-dealers; and - soon thou shalt see, O king, that they have become women instead of men, - so that there will be no fear that they will revolt from thee." - </p> - <p> - 156. Croesus, I say, suggested to him this, perceiving that this was - better for the Lydians than to be reduced to slavery and sold; for he knew - that if he did not offer a sufficient reason, he would not persuade Cyrus - to change his mind, and he feared lest at some future time, if they should - escape the present danger, the Lydians might revolt from the Persians and - be destroyed. And Cyrus was greatly pleased with the suggestion made and - slackened from his wrath, saying that he agreed with his advice. Then he - called Mazares a Mede, and laid charge upon him to proclaim to the Lydians - that which Croesus suggested, and moreover to sell into slavery all the - rest who had joined with the Lydians in the expedition to Sardis, and - finally by all means to bring Pactyas himself alive to Cyrus. - </p> - <p> - 157. Having given this charge upon the road, he continued his march to the - native land of the Persians; but Pactyas hearing that an army was - approaching to fight against him was struck with fear and fled away - forthwith to Kyme. Then Mazares the Mede marched upon Sardis with a - certain portion of the army of Cyrus, and as he did not find Pactyas or - his followers any longer at Sardis, he first compelled the Lydians to - perform the commands of Cyrus, and by his commands the Lydians changed the - whole manner of their life. After this Mazares proceeded to send - messengers to Kyme bidding them give up Pactyas: and the men of Kyme - resolved to refer to the god at Branchidai the question what counsel they - should follow. For there was there an Oracle established of old time, - which all the Ionians and Aiolians were wont to consult; and this place is - in the territory of Miletos above the port of Panormos. - </p> - <p> - 158. So the men of Kyme sent messengers to the Branchidai <a - href="#linknote-159" name="linknoteref-159" id="linknoteref-159">159</a> - to inquire of the god, and they asked what course they should take about - Pactyas so as to do that which was pleasing to the gods. When they thus - inquired, the answer was given them that they should deliver up Pactyas to - the Persians: and the men of Kyme, having heard this answer reported, were - disposed to give him up. Then when the mass of the people were thus - disposed, Aristodicos the son of Heracleides, a man of repute among the - citizens, stopped the men of Kyme from doing so, having distrust of the - answer and thinking that those sent to inquire were not speaking the - truth; until at last other messengers were sent to the Oracle to ask a - second time about Pactyas, and of them Aristodicos was one. - </p> - <p> - 159. When these came to Branchidai, Aristodicos stood forth from the rest - and consulted the Oracle, asking as follows: Lord, <a href="#linknote-160" - name="linknoteref-160" id="linknoteref-160">160</a> there came to us a - suppliant for protection Pactyas the Lydian, flying from a violent death - at the hands of the Persians, and they demand him from us, bidding the men - of Kyme give him up. But we, though we fear the power of the Persians, yet - have not ventured up to this time to deliver to them the suppliant, until - thy counsel shall be clearly manifested to us, saying which of the two - things we ought to do." He thus inquired, but the god again declared to - them the same answer, bidding them deliver up Pactyas to the Persians. - Upon this Aristodicos with deliberate purpose did as follows:—he - went all round the temple destroying the nests of the sparrows <a - href="#linknote-161" name="linknoteref-161" id="linknoteref-161">161</a> - and of all the other kinds of birds which had been hatched on the temple: - and while he was doing this, it is said that a voice came from the inner - shrine directed to Aristodicos and speaking thus: "Thou most impious of - men, why dost thou dare to do this? Dost thou carry away by force from my - temple the suppliants for my protection?" And Aristodicos, it is said, not - being at all at a loss replied to this: "Lord, dost thou thus come to the - assistance of thy suppliants, and yet biddest the men of Kyme deliver up - theirs?" and the god answered him again thus: "Yea, I bid you do so, that - ye may perish the more quickly for your impiety; so that ye may not at any - future time come to the Oracle to ask about delivering up of suppliants." - </p> - <p> - 160. When the men of Kyme heard this saying reported, not wishing either - to be destroyed by giving him up or to be besieged by keeping him with - them, they sent him away to Mytilene. Those of Mytilene however, when - Mazares sent messages to them, were preparing to deliver up Pactyas for a - price, but what the price was I cannot say for certain, since the bargain - was never completed; for the men of Kyme, when they learnt that this was - being done by the Mytilenians, sent a vessel to Lesbos and conveyed away - Pactyas to Chios. After this he was dragged forcibly from the temple of - Athene Poliuchos by the Chians and delivered up: and the Chians delivered - him up receiving Atarneus in return, (now this Atarneus is a region of - Mysia <a href="#linknote-162" name="linknoteref-162" id="linknoteref-162">162</a> - opposition Lesbos). So the Persians having received Pactyas kept him under - guard, meaning to produce him before Cyrus. And a long time elapsed during - which none of the Chians either used barley-meal grown in this region of - Atarneus, for pouring out in sacrifice to any god, or baked cakes for - offering of the corn which grew there, but all the produce of this land - was excluded from every kind of sacred service. - </p> - <p> - 161. The men of Chios had then delivered up Pactyas; and after this - Mazares made expedition against those who had joined in besieging Tabalos: - and first he reduced to slavery those of Priene, then he overran the whole - plain of the Maiander making spoil of it for his army, and Magnesia in the - same manner: and straightway after this he fell sick and died. - </p> - <p> - 162. After he was dead, Harpagos came down to take his place in command, - being also a Mede by race (this was the man whom the king of the Medes - Astyages feasted with the unlawful banquet, and who helped to give the - kingdom to Cyrus). This man, being appointed commander then by Cyrus, came - to Ionia and proceeded to take the cities by throwing up mounds against - them: for when he had enclosed any people within their walls, then he - threw up mounds against the walls and took their city by storm; and the - first city of Ionia upon which he made an attempt was Phocaia. - </p> - <p> - 163. Now these Phocaians were the first of the Hellenes who made long - voyages, and these are they who discovered the Adriatic and Tyrsenia and - Iberia and Tartessos: and they made voyages not in round ships, but in - vessels of fifty oars. These came to Tartessos and became friends with the - king of the Tartessians whose name was Arganthonios: he was ruler of the - Tartessians for eighty years and lived in all one hundred and twenty. With - this man, I say, the Phocaians became so exceedingly friendly, that first - he bade them leave Ionia and dwell wherever they desired in his own land; - and as he did not prevail upon the Phocaians to do this, afterwards, - hearing from them of the Mede how his power was increasing, he gave them - money to build a wall about their city: and he did this without sparing, - for the circuit of the wall is many furlongs <a href="#linknote-163" - name="linknoteref-163" id="linknoteref-163">163</a> in extent, and it is - built all of large stones closely fitted together. - </p> - <p> - 164. The wall of the Phocaians was made in this manner: and Harpagos - having marched his army against them began to besiege them, at the same - time holding forth to them proposals and saying that it was enough to - satisfy him if the Phocaians were willing to throw down one battlement of - their wall and dedicate one single house. <a href="#linknote-164" - name="linknoteref-164" id="linknoteref-164">164</a> But the Phocaians, - being very greatly grieved at the thought of subjection, said that they - wished to deliberate about the matter for one day and after that they - would give their answer; and they asked him to withdraw his army from the - wall while they were deliberating. Harpagos said that he knew very well - what they were meaning to do, nevertheless he was willing to allow them to - deliberate. So in the time that followed, when Harpagos had withdrawn his - army from the wall, the Phocaians drew down their fifty-oared galleys to - the sea, put into them their children and women and all their movable - goods, and besides them the images out of the temples and the other votive - offerings except such as were made of bronze or stone or consisted of - paintings, all the rest, I say, they put into the ships, and having - embarked themselves they sailed towards Chios; and the Persians obtained - possession of Phocaia, the city being deserted of the inhabitants. - </p> - <p> - 165. But as for the Phocaians, since the men of Chios would not sell them - at their request the islands called Oinussai, from the fear lest these - islands might be made a seat of trade and their island might be shut out, - therefore they set out for Kyrnos: <a href="#linknote-165" - name="linknoteref-165" id="linknoteref-165">165</a> for in Kyrnos twenty - years before this they had established a city named Alalia, in accordance - with an oracle, (now Arganthonios by that time was dead). And when they - were setting out for Kyrnos they first sailed to Phocaia and slaughtered - the Persian garrison, to whose charge Harpagos had delivered the city; - then after they had achieved this they made solemn imprecations on any one - of them who should be left behind from their voyage, and moreover they - sank a mass of iron in the sea and swore that not until that mass should - appear again on the surface <a href="#linknote-166" name="linknoteref-166" - id="linknoteref-166">166</a> would they return to Phocaia. However as they - were setting forth to Kyrnos, more than half of the citizens were seized - with yearning and regret for their city and for their native land, and - they proved false to their oath and sailed back to Phocaia. But those of - them who kept the oath still, weighed anchor from the islands of Oinussai - and sailed. - </p> - <p> - 166. When these came to Kyrnos, for five years they dwelt together with - those who had come thither before, and they founded temples there. Then, - since they plundered the property of all their neighbours, the Tyrsenians - and Carthaginians <a href="#linknote-167" name="linknoteref-167" - id="linknoteref-167">167</a> made expedition against them by agreement - with one another, each with sixty ships. And the Phocaians also manned - their vessels, sixty in number, and came to meet the enemy in that which - is called the Sardinian sea: and when they encountered one another in the - sea-fight the Phocaians won a kind of Cadmean victory, for forty of their - ships were destroyed and the remaining twenty were disabled, having had - their prows bent aside. So they sailed in to Alalia and took up their - children and their women and their other possessions as much as their - ships proved capable of carrying, and then they left Kyrnos behind them - and sailed to Rhegion. - </p> - <p> - 167. But as for the crews of the ships that were destroyed, the - Carthaginians and Tyrsenians obtained much the greater number of them, <a - href="#linknote-168" name="linknoteref-168" id="linknoteref-168">168</a> - and these they brought to land and killed by stoning. After this the men - of Agylla found that everything which passed by the spot where the - Phocaians were laid after being stoned, became either distorted, or - crippled, or paralysed, both small cattle and beasts of burden and human - creatures: so the men of Agylla sent to Delphi desiring to purge - themselves of the offence; and the Pythian prophetess bade them do that - which the men of Agylla still continue to perform, that is to say, they - make great sacrifices in honour of the dead, and hold at the place a - contest of athletics and horse-racing. These then of the Phocaians had the - fate which I have said; but those of them who took refuge at Rhegion - started from thence and took possession of that city in the land of - Oinotria which now is called Hyele. This they founded having learnt from a - man of Poseidonia that the Pythian prophetess by her answer meant them to - found a temple to Kyrnos, who was a hero, and not to found a settlement in - the island of Kyrnos. <a href="#linknote-169" name="linknoteref-169" - id="linknoteref-169">169</a> - </p> - <p> - 168. About Phocaia in Ionia it happened thus, and nearly the same thing - also was done by the men of Teos: for as soon as Harpagos took their wall - with a mound, they embarked in their ships and sailed straightway for - Thrace; and there they founded the city of Abdera, which before them - Timesios of Clazomenai founded and had no profit therefrom, but was driven - out by the Thracians; and now he is honoured as a hero by the Teïans in - Abdera. - </p> - <p> - 169. These alone of all the Ionians left their native cities because they - would not endure subjection: but the other Ionians except the Milesians - did indeed contend in arms with Harpagos like those who left their homes, - and proved themselves brave men, fighting each for his own native city; - but when they were defeated and captured they remained all in their own - place and performed that which was laid upon them: but the Milesians, as I - have also said before, had made a sworn agreement with Cyrus himself and - kept still. Thus for the second time Ionia had been reduced to subjection. - And when Harpagos had conquered the Ionians on the mainland, then the - Ionians who dwelt in the islands, being struck with fear by these things, - gave themselves over to Cyrus. - </p> - <p> - 170. When the Ionians had been thus evilly entreated but were continuing - still to hold their gatherings as before at the Panionion, Bias a man of - Priene set forth to the Ionians, as I am informed, a most profitable - counsel, by following which they might have been the most prosperous of - all the Hellenes. He urged that the Ionians should set forth in one common - expedition and sail to Sardinia, and after that found a single city for - all the Ionians: and thus they would escape subjection and would be - prosperous, inhabiting the largest of all islands and being rulers over - others; whereas, if they remained in Ionia, he did not perceive, he said, - that freedom would any longer exist for them. This was the counsel given - by Bias of Priene after the Ionians had been ruined; but a good counsel - too was given before the ruin of Ionia by Thales a man of Miletos, who was - by descent of Phenician race. He advised the Ionians to have one single - seat of government, <a href="#linknote-170" name="linknoteref-170" - id="linknoteref-170">170</a> and that this should be at Teos (for Teos, he - said, was in the centre of Ionia), and that the other cities should be - inhabited as before, but accounted just as if they were demes. - </p> - <p> - These men <a href="#linknote-171" name="linknoteref-171" - id="linknoteref-171">171</a> set forth to them counsels of the kind which - I have said: - </p> - <p> - 171. but Harpagos, after subduing Ionia, proceeded to march against the - Carians and Caunians and Lykians, taking also Ionians and Aiolians to help - him. Of these the Carians came to the mainland from the islands; for being - of old time subjects of Minos and being called Leleges, they used to dwell - in the islands, paying no tribute, so far back as I am able to arrive by - hearsay, but whenever Minos required it, they used to supply his ships - with seamen: and as Minos subdued much land and was fortunate in his - fighting, the Carian nation was of all nations by much the most famous at - that time together with him. And they produced three inventions of which - the Hellenes adopted the use; that is to say, the Carians were those who - first set the fashion of fastening crests on helmets, and of making the - devices which are put onto shields, and these also were the first who made - handles for their shields, whereas up to that time all who were wont to - use shields carried them without handles and with leathern straps to guide - them, having them hung about their necks and their left shoulders. Then - after the lapse of a long time the Dorians and Ionians drove the Carians - out of the islands, and so they came to the mainland. With respect to the - Carians the Cretans relate that it happened thus; the Carians themselves - however do not agree with this account, but suppose that they are dwellers - on the mainland from the beginning, <a href="#linknote-172" - name="linknoteref-172" id="linknoteref-172">172</a> and that they went - always by the same name which they have now: and they point as evidence of - this to an ancient temple of Carian Zeus at Mylasa, in which the Mysians - and Lydians share as being brother races of the Carians, for they say that - Lydos and Mysos were brothers of Car; these share in it, but those who - being of another race have come to speak the same language as the Carians, - these have no share in it. - </p> - <p> - 172. It seems to me however that the Caunians are dwellers there from the - beginning, though they say themselves that they came from Crete: but they - have been assimilated to the Carian race in language, or else the Carians - to the Caunian race, I cannot with certainty determine which. They have - customs however in which they differ very much from all other men as well - as from the Carians; for example the fairest thing in their estimation is - to meet together in numbers for drinking, according to equality of age or - friendship, both men, women, and children; and again when they had founded - temples for foreign deities, afterwards they changed their purpose and - resolved to worship only their own native gods, and the whole body of - Caunian young men put on their armour and made pursuit as far as the - borders of the Calyndians, beating the air with their spears; and they - said that they were casting the foreign gods out of the land. Such are the - customs which these have. - </p> - <p> - 173. The Lykians however have sprung originally from Crete (for in old - time the whole of Crete was possessed by Barbarians): and when the sons of - Europa, Sarpedon and Minos, came to be at variance in Crete about the - kingdom, Minos having got the better in the strife of parties drove out - both Sarpedon himself and those of his party: and they having been - expelled came to the land of Milyas in Asia, for the land which now the - Lykians inhabit was anciently called Milyas, and the Milyans were then - called Solymoi. Now while Sarpedon reigned over them, they were called by - the name which they had when they came thither, and by which the Lykians - are even now called by the neighbouring tribes, namely Termilai; but when - from Athens Lycos the son of Pandion came to the land of the Termilai and - to Sarpedon, he too having been driven out by his brother namely Aigeus, - then by the name taken from Lycos they were called after a time Lykians. - The customs which these have are partly Cretan and partly Carian; but one - custom they have which is peculiar to them, and in which they agree with - no other people, that is they call themselves by their mothers and not by - their fathers; and if one asks his neighbour who he is, he will state his - parentage on the mother's side and enumerate his mother's female - ascendants: and if a woman who is a citizen marry a slave, the children - are accounted to be of gentle birth; but if a man who is a citizen, though - he were the first man among them, have a slave for wife or concubine, the - children are without civil rights. - </p> - <p> - 174. Now the Carians were reduced to subjection by Harpagos without any - brilliant deed displayed either by the Carians themselves or by those of - the Hellenes who dwell in this land. Of these last there are besides - others the men of Cnidos, settlers from Lacedemon, whose land runs out - into the sea, <a href="#linknote-173" name="linknoteref-173" - id="linknoteref-173">173</a> being in fact the region which is called - Triopion, beginning from the peninsula of Bybassos: and since all the land - of Cnidos except a small part is washed by the sea (for the part of it - which looks towards the North is bounded by the Gulf of Keramos, and that - which looks to the South by the sea off Syme and Rhodes), therefore the - men of Cnidos began to dig through this small part, which is about five - furlongs across, while Harpagos was subduing Ionia, desiring to make their - land an island: and within the isthmus all was theirs, <a - href="#linknote-174" name="linknoteref-174" id="linknoteref-174">174</a> - for where the territory of Cnidos ends in the direction of the mainland, - here is the isthmus which they were digging across. And while the Cnidians - were working at it with a great number of men, it was perceived that the - men who worked suffered injury much more than might have been expected and - in a more supernatural manner, both in other parts of their bodies and - especially in their eyes, when the rock was being broken up; so they sent - men to ask the Oracle at Delphi what the cause of the difficulty was. And - the Pythian prophetess, as the men of Cnidos themselves report, gave them - this reply in trimeter verse:— - </p> -<pre xml:space="preserve"> - "Fence not the place with towers, nor dig the isthmus through; - Zeus would have made your land an island, had he willed." -</pre> - <p> - When the Pythian prophetess had given this oracle, the men of Cnidos not - only ceased from their digging but delivered themselves to Harpagos - without resistance, when he came against them with his army. - </p> - <p> - 175. There were also the Pedasians, who dwelt in the inland country above - Halicarnassos; and among these, whenever anything hurtful is about to - happen either to themselves or to their neighbours, the priestess of - Athene has a great beard: this befell them three times. These of all about - Caria were the only men who held out for any time against Harpagos, and - they gave him trouble more than any other people, having fortified a - mountain called Lide. - </p> - <p> - 176. After a time the Pedasians were conquered; and the Lykians, when - Harpagos marched his army into the plain of Xanthos, came out against him - <a href="#linknote-175" name="linknoteref-175" id="linknoteref-175">175</a> - and fought, few against many, and displayed proofs of valour; but being - defeated and confined within their city, they gathered together into the - citadel their wives and their children, their property and their servants, - and after that they set fire to this citadel, so that it was all in - flames, and having done so and sworn terrible oaths with one another, they - went forth against the enemy <a href="#linknote-176" name="linknoteref-176" - id="linknoteref-176">176</a> and were slain in fight, that is to say all - the men of Xanthos: and of the Xanthians who now claim to be Lykians the - greater number have come in from abroad, except only eighty households; - but these eighty households happened at that time to be away from their - native place, and so they escaped destruction. Thus Harpagos obtained - possession of Caunos, for the men of Caunos imitated in most respects the - behaviour of the Lykians. - </p> - <p> - 177. So Harpagos was conquering the coast regions of Asia; and Cyrus - himself meanwhile was doing the same in the upper parts of it, subduing - every nation and passing over none. Now most of these actions I shall pass - over in silence, but the undertakings which gave him trouble more than the - rest and which are the most worthy of note, of these I shall make mention. - </p> - <hr /> - <p> - 178. Cyrus, so soon as he had made subject to himself all other parts of - the mainland, proceeded to attack the Assyrians. Now Assyria has doubtless - many other great cities, but the most famous and the strongest, and the - place where the seat of their monarchy had been established after Nineveh - was destroyed, was Babylon; which was a city such as I shall say.—It - lies in a great plain, and in size it is such that each face measures one - hundred and twenty furlongs, <a href="#linknote-177" name="linknoteref-177" - id="linknoteref-177">177</a> the shape of the whole being square; thus the - furlongs of the circuit of the city amount in all to four hundred and - eighty. Such is the size of the city of Babylon, and it had a magnificence - greater than all other cities of which we have knowledge. First there runs - round it a trench deep and broad and full of water; then a wall fifty - royal cubits in thickness and two hundred cubits in height: now the royal - cubit is larger by three fingers than the common cubit. <a - href="#linknote-178" name="linknoteref-178" id="linknoteref-178">178</a> - </p> - <p> - 179. I must also tell in addition to this for what purpose the earth was - used, which was taken out of the trench, and in what manner the wall was - made. As they dug the trench they made the earth which was carried out of - the excavation into bricks, and having moulded enough bricks they baked - them in kilns; and then afterwards, using hot asphalt for mortar and - inserting reed mats at every thirty courses of brickwork, they built up - first the edges of the trench and then the wall itself in the same manner: - and at the top of the wall along the edges they built chambers of one - story facing one another; and between the rows of chambers they left space - to drive a four-horse chariot. In the circuit of the wall there are set a - hundred gates made of bronze throughout, and the gate-posts and lintels - likewise. Now there is another city distant from Babylon a space of eight - days' journey, of which the name is Is; and there is a river there of no - great size, and the name of the river is also Is, and it sends its stream - into the river Euphrates. This river Is throws up together with its water - lumps of asphalt in great abundance, and thence was brought the asphalt - for the wall of Babylon. - </p> - <p> - 180. Babylon then was walled in this manner; and there are two divisions - of the city; for a river whose name is Euphrates parts it in the middle. - This flows from the land of the Armenians and is large and deep and swift, - and it flows out into the Erythraian sea. The wall then on each side has - its bends <a href="#linknote-179" name="linknoteref-179" - id="linknoteref-179">179</a> carried down to the river, and from this - point the return walls stretch along each bank of the stream in the form - of a rampart of baked bricks: and the city itself is full of houses of - three and four stories, and the roads by which it is cut up run in - straight lines, including the cross roads which lead to the river; and - opposite to each road there were set gates in the rampart which ran along - the river, in many in number as the ways, <a href="#linknote-180" - name="linknoteref-180" id="linknoteref-180">180</a> and these also were of - bronze and led like the ways <a href="#linknote-181" name="linknoteref-181" - id="linknoteref-181">181</a> to the river itself. - </p> - <p> - 181. This wall then which I have mentioned is as it were a cuirass <a - href="#linknote-182" name="linknoteref-182" id="linknoteref-182">182</a> - for the town, and another wall runs round within it, not much weaker for - defence than the first but enclosing a smaller space. <a - href="#linknote-183" name="linknoteref-183" id="linknoteref-183">183</a> - And in each division of the city was a building in the midst, in the one - the king's palace of great extent and strongly fortified round, and in the - other the temple of Zeus Belos with bronze gates, and this exists still up - to my time and measures two furlongs each way, <a href="#linknote-184" - name="linknoteref-184" id="linknoteref-184">184</a> being of a square - shape: and in the midst of the temple <a href="#linknote-185" - name="linknoteref-185" id="linknoteref-185">185</a> is built a solid tower - measuring a furlong both in length and in breadth, and on this tower - another tower has been erected, and another again upon this, and so on up - to the number of eight towers. An ascent to these has been built running - outside round about all the towers; and when one reaches about the middle - of the ascent one finds a stopping-place and seats to rest upon, on which - those who ascend sit down and rest: and on the top of the last tower there - is a large cell, <a href="#linknote-186" name="linknoteref-186" - id="linknoteref-186">186</a> and in the cell a large couch is laid, well - covered, and by it is placed a golden table: and there is no image there - set up nor does any human being spend the night there except only one - woman of the natives of the place, whomsoever the god shall choose from - all the woman, as say the Chaldeans who are the priests of this god. - </p> - <p> - 182. These same men say also, but I do not believe them, that the god - himself comes often to the cell and rests upon the couch, as happens - likewise in the Egyptian Thebes according to the report of the Egyptians, - for there also a woman sleeps in the temple of the Theban Zeus (and both - these women are said to abstain from commerce with men), and as happens - also with the prophetess <a href="#linknote-187" name="linknoteref-187" - id="linknoteref-187">187</a> of the god in Patara of Lykia, whenever there - is one, for there is not always an Oracle there, but whenever there is - one, then she is shut up during the nights in the temple within the cell. - </p> - <p> - 183. There is moreover in the temple at Babylon another cell below, - wherein is a great image of Zeus sitting, made of gold, and by it is - placed a large table of gold, and his footstool and seat are of gold also; - and, as the Chaldeans reported, the weight of the gold of which these - things are made is eight hundred talents. Outside this cell is an altar of - gold; and there is also another altar of great size, where full-grown - animals <a href="#linknote-188" name="linknoteref-188" id="linknoteref-188">188</a> - are sacrificed, whereas on the golden altar it is not lawful to sacrifice - any but young sucklings only: and also on the larger altar the Chaldeans - offer one thousand talents of frankincense every year at the time when - they celebrate the feast in honour of this god. There was moreover in - these precincts still remaining at the time of Cyrus, <a - href="#linknote-189" name="linknoteref-189" id="linknoteref-189">189</a> a - statue twelve cubits high, of gold and solid. This I did not myself see, - but that which is related by the Chaldeans I relate. Against this statue - Dareios the son of Hystaspes formed a design, but he did not venture to - take it: it was taken however by Xerxes the son of Dareios, who also - killed the priest when he forbade him to meddle with the statue. This - temple, then, is thus adorned with magnificence, and there are also many - private votive-offerings. - </p> - <p> - 184. Of this Babylon, besides many other rulers, of whom I shall make - mention in the Assyrian history, and who added improvement to the walls - and temples, there were also two who were women. Of these, the one who - ruled first, named Semiramis, who lived five generations before the other, - produced banks of earth in the plain which are a sight worth seeing; and - before this the river used to flood like a sea over the whole plain. - </p> - <p> - 185. The queen who lived after her time, named Nitocris, was wiser than - she who had reigned before; and in the first place she left behind her - monuments which I shall tell of; then secondly, seeing that the monarchy - of the Medes was great and not apt to remain still, but that besides other - cities even Nineveh had been captured by it, she made provision against it - in so far as she was able. First, as regards the river Euphrates which - flows through the midst of their city, whereas before this it flowed - straight, she by digging channels above made it so winding that it - actually comes three times in its course to one of the villages in - Assyria; and the name of the village to which the Euphrates comes is - Ardericca; and at this day those who travel from this Sea of ours to - Babylon, in their voyage down the river Euphrates <a href="#linknote-18901" - name="linknoteref-18901" id="linknoteref-18901">18901</a> arrive three - times at this same village and on three separate days. This she did thus; - and she also piled up a mound along each bank of the river, which is - worthy to cause wonder for its size and height: and at a great distance - above Babylon, she dug a basin for a lake, which she caused to extend - along at a very small distance from the river, <a href="#linknote-190" - name="linknoteref-190" id="linknoteref-190">190</a> excavating it - everywhere of such depth as to come to water, and making the extent such - that the circuit of it measured four hundred and twenty furlongs: and the - earth which was dug out of this excavation she used up by piling it in - mounds along the banks of the river: and when this had been dug by her she - brought stones and set them all round it as a facing wall. Both these two - things she did, that is she made the river to have a winding course, and - she made the place which was dug out all into a swamp, in order that the - river might run more slowly, having its force broken by going round many - bends, and that the voyages might be winding to Babylon, and after the - voyages there might succeed a long circuit of the pool. These works she - carried out in that part where the entrance to the country was, and the - shortest way to it from Media, so that the Medes might not have dealings - with her kingdom and learn of her affairs. - </p> - <p> - 186. These defences she cast round her city from the depth; and she made - the following addition which was dependent upon them:—The city was - in two divisions, and the river occupied the space between; and in the - time of the former rulers, when any one wished to pass over from the one - division to the other, he had to pass over in a boat, and that, as I - imagine, was troublesome: she however made provision also for this; for - when she was digging the basin for the lake she left this other monument - of herself derived from the same work, that is, she caused stones to be - cut of very great length, and when the stones were prepared for her and - the place had been dug out, she turned aside the whole stream of the river - into the place which she had been digging; and while this was being filled - with water, the ancient bed of the river being dried up in the meantime, - she both built up with baked bricks after the same fashion as the wall the - edges of the river, where it flows through the city, and the places of - descent leading from the small gateways to the river; and also about the - middle of the city, as I judge, with the stones which she had caused to be - dug out she proceeded to build a bridge, binding together the stones with - iron and lead: and upon the top she laid squared timbers across, to remain - there while it was daytime, over which the people of Babylon made the - passage across; but at night they used to take away these timbers for this - reason, namely that they might not go backwards and forwards by night and - steal from one another: and when the place dug out had been made into a - lake full of water by the river, and at the same time the bridge had been - completed, then she conducted the Euphrates back into its ancient channel - from the lake, and so the place dug out being made into a swamp was - thought to have served a good purpose, and there had been a bridge set up - for the men of the city. - </p> - <p> - 187. This same queen also contrived a snare of the following kind:—Over - that gate of the city through which the greatest number of people passed - she set up for herself a tomb above the very gate itself. And on the tomb - she engraved writing which said thus: "If any of the kings of Babylon who - come after me shall be in want of wealth, let him open my tomb and take as - much as he desires; but let him not open it for any other cause, if he be - not in want; for that will not be well." <a href="#linknote-191" - name="linknoteref-191" id="linknoteref-191">191</a> This tomb was - undisturbed until the kingdom came to Dareios; but to Dareios it seemed - that it was a monstrous thing not to make any use of this gate, and also, - when there was money lying there, not to take it, considering that the - money itself invited him to do so. Now the reason why he would not make - any use of this gate was because the corpse would have been above his head - as he drove through. He then, I say, opened the tomb and found not indeed - money but the corpse, with writing which said thus: "If thou hadst not - been insatiable of wealth and basely covetous, thou wouldest not have - opened the resting-places of the dead." - </p> - <p> - 188. This queen then is reported to have been such as I have described: - and it was the son of this woman, bearing the same name as his father, - Labynetos, and being ruler over the Assyrians, against whom Cyrus was - marching. Now the great king makes his marches not only well furnished <a - href="#linknote-192" name="linknoteref-192" id="linknoteref-192">192</a> - from home with provisions for his table and with cattle, but also taking - with him water from the river Choaspes, which flows by Susa, of which - alone and of no other river the king drinks: and of this water of the - Choaspes boiled, a very great number of waggons, four-wheeled and drawn by - mules, carry a supply in silver vessels, and go with him wherever he may - march at any time. - </p> - <p> - 189. Now when Cyrus on his way towards Babylon arrived at the river - Gyndes,—of which river the springs are in the mountains of the - Matienians, and it flows through the Dardanians and runs into another - river, the Tigris, which flowing by the city of Opis runs out into the - Erythraian Sea,—when Cyrus, I say, was endeavouring to cross this - river Gyndes, which is a navigable stream, then one of his sacred white - horses in high spirit and wantonness went into the river and endeavoured - to cross, but the stream swept it under water and carried it off - forthwith. And Cyrus was greatly moved with anger against the river for - having done thus insolently, and he threatened to make it so feeble that - for the future even women could cross it easily without wetting the knee. - So after this threat he ceased from his march against Babylon and divided - his army into two parts; and having divided it he stretched lines and - marked out straight channels, <a href="#linknote-193" - name="linknoteref-193" id="linknoteref-193">193</a> one hundred and eighty - on each bank of the Gyndes, directed every way, and having disposed his - army along them he commanded them to dig: so, as a great multitude was - working, the work was completed indeed, but they spent the whole summer - season at this spot working. - </p> - <p> - 190. When Cyrus had taken vengeance on the river Gyndes by dividing it - into three hundred and sixty channels, and when the next spring was just - beginning, then at length he continued his advance upon Babylon: and the - men of Babylon had marched forth out of their city and were awaiting him. - So when in his advance he came near to the city, the Babylonians joined - battle with him, and having been worsted in the fight they were shut up - close within their city. But knowing well even before this that Cyrus was - not apt to remain still, and seeing him lay hands on every nation equally, - they had brought in provisions beforehand <a href="#linknote-194" - name="linknoteref-194" id="linknoteref-194">194</a> for very many years. - So while these made no account of the siege, Cyrus was in straits what to - do, for much time went by and his affairs made no progress onwards. - </p> - <p> - 191. Therefore, whether it was some other man who suggested it to him when - he was in a strait what to do, or whether he of himself perceived what he - ought to do, he did as follows:—The main body of his army <a - href="#linknote-195" name="linknoteref-195" id="linknoteref-195">195</a> - he posted at the place where the river runs into the city, and then again - behind the city he set others, where the river issues forth from the city; - and he proclaimed to his army that so soon as they should see that the - stream had become passable, they should enter by this way into the city. - Having thus set them in their places and in this manner exhorted them he - marched away himself with that part of his army which was not fit for - fighting: and when he came to the lake, Cyrus also did the same things - which the queen of the Babylonians had done as regards the river and the - lake; that is to say, he conducted the river by a channel into the lake, - which was at that time a swamp, and so made the former course of the river - passable by the sinking of the stream. When this had been done in such a - manner, the Persians who had been posted for this very purpose entered by - the bed of the river Euphrates into Babylon, the stream having sunk so far - that it reached about to the middle of a man's thigh. Now if the - Babylonians had had knowledge of it beforehand or had perceived that which - was being done by Cyrus, they would have allowed <a href="#linknote-196" - name="linknoteref-196" id="linknoteref-196">196</a> the Persians to enter - the city and then destroyed them miserably; for if they had closed all the - gates that led to the river and mounted themselves upon the ramparts which - were carried along the banks of the stream, they would have caught them as - it were in a fish-wheal: but as it was, the Persians came upon them - unexpectedly; and owing to the size of the city (so it is said by those - who dwell there) after those about the extremities of the city had - suffered capture, those Babylonians who dwelt in the middle did not know - that they had been captured; but as they chanced to be holding a festival, - they went on dancing and rejoicing during this time until they learnt the - truth only too well. - </p> - <p> - Babylon then had thus been taken for the first time: - </p> - <p> - 192, and as to the resources of the Babylonians how great they are, I - shall show by many other proofs and among them also by this:—For the - support of the great king and his army, apart from the regular tribute the - whole land of which he is ruler has been distributed into portions. Now - whereas twelve months go to make up the year, for four of these he has his - support from the territory of Babylon, and for the remaining eight months - from the whole of the rest of Asia; thus the Assyrian land is in regard to - resources the third part of all Asia: and the government, or satrapy as it - is called by the Persians, of this territory is of all the governments by - far the best; seeing that when Tritantaichmes son of Artabazos had this - province from the king, there came in to him every day an <i>artab</i> - full of silver coin (now the <i>artab</i> is a Persian measure and holds - more than the <i>medimnos</i> of Attica <a href="#linknote-197" - name="linknoteref-197" id="linknoteref-197">197</a> by three Attic <i>choinikes</i>); - and of horses he had in this province as his private property, apart from - the horses for use in war, eight hundred stallions and sixteen thousand - mares, for each of these stallions served twenty mares: of Indian hounds - moreover such a vast number were kept that four large villages in the - plain, being free from other contributions, had been appointed to provide - food for the hounds. - </p> - <p> - 193. Such was the wealth which belonged to the ruler of Babylon. Now the - land of the Assyrians has but little rain; and this little gives - nourishment to the root of the corn, but the crop is ripened and the ear - comes on by the help of watering from the river, not as in Egypt by the - coming up of the river itself over the fields, but the crop is watered by - hand or with swing-buckets. For the whole Babylonian territory like the - Egyptian is cut up into channels, and the largest of the channels is - navigable for ships and runs in the direction of the sunrising in winter - from the Euphrates to another river, namely the Tigris, along the bank of - which lay the city of Nineveh. This territory is of all that we know the - best by far for producing corn: <a href="#linknote-198" - name="linknoteref-198" id="linknoteref-198">198</a> as to trees, <a - href="#linknote-199" name="linknoteref-199" id="linknoteref-199">199</a> - it does not even attempt to bear them, either fig or vine or olive, but - for producing corn it is so good that it returns as much as - two-hundred-fold for the average, and when it bears at its best it - produces three-hundred-fold. The leaves of the wheat and barley there grow - to be full four fingers broad; and from millet and sesame seed how large a - tree grows, I know myself but shall not record, being well aware that even - what has already been said relating to the crops produced has been enough - to cause disbelief in those who have not visited the Babylonian land. They - use no oil of olives, but only that which they make of sesame seed; and - they have date-palms growing over all the plain, most of them - fruit-bearing, of which they make both solid food and wine and honey; and - to these they attend in the same manner as to fig-trees, and in particular - they take the fruit of those palms which the Hellenes call male-palms, and - tie them upon the date-bearing palms, so that their gall-fly may enter - into the date and ripen it and that the fruit of the palm may not fall - off: for the male-palm produces gall-flies in its fruit just as the - wild-fig does. - </p> - <p> - 194. But the greatest marvel of all the things in the land after the city - itself, to my mind is this which I am about to tell: Their boats, those I - mean which go down the river to Babylon, are round and all of leather: for - they make ribs for them of willow which they cut in the land of the - Armenians who dwell above the Assyrians, and round these they stretch - hides which serve as a covering outside by way of hull, not making broad - the stern nor gathering in the prow to a point, but making the boats round - like a shield: and after that they stow the whole boat with straw and - suffer it to be carried down the stream full of cargo; and for the most - part these boats bring down casks of palm-wood <a href="#linknote-200" - name="linknoteref-200" id="linknoteref-200">200</a> filled with wine. The - boat is kept straight by two steering-oars and two men standing upright, - and the man inside pulls his oar while the man outside pushes. <a - href="#linknote-201" name="linknoteref-201" id="linknoteref-201">201</a> - These vessels are made both of very large size and also smaller, the - largest of them having a burden of as much as five thousand talents' - weight; <a href="#linknote-202" name="linknoteref-202" id="linknoteref-202">202</a> - and in each one there is a live ass, and in those of larger size several. - So when they have arrived at Babylon in their voyage and have disposed of - their cargo, they sell by auction the ribs of the boat and all the straw, - but they pack the hides upon their asses and drive them off to Armenia: - for up the stream of the river it is not possible by any means to sail, - owing to the swiftness of the current; and for this reason they make their - boats not of timber but of hides. Then when they have come back to the - land of the Armenians, driving their asses with them, they make other - boats in the same manner. - </p> - <p> - 195. Such are their boats; and the following is the manner of dress which - they use, namely a linen tunic reaching to the feet, and over this they - put on another of wool, and then a white mantle thrown round, while they - have shoes of a native fashion rather like the Boeotian slippers. They - wear their hair long and bind their heads round with fillets, <a - href="#linknote-203" name="linknoteref-203" id="linknoteref-203">203</a> - and they are anointed over the whole of their body with perfumes. Each man - has a seal and a staff carved by hand, and on each staff is carved either - an apple or a rose or a lily or an eagle or some other device, for it is - not their custom to have a staff without a device upon it. - </p> - <p> - 196. Such is the equipment of their bodies: and the customs which are - established among them are as follows, the wisest in our opinion being - this, which I am informed that the Enetoi in Illyria also have. In every - village once in each year it was done as follows:—When the maidens - <a href="#linknote-204" name="linknoteref-204" id="linknoteref-204">204</a> - grew to the age for marriage, they gathered these all together and brought - them in a body to one place, and round them stood a company of men: and - the crier caused each one severally to stand up, and proceeded to sell - them, first the most comely of all, and afterwards, when she had been sold - and had fetched a large sum of money, he would put up another who was the - most comely after her: and they were sold for marriage. Now all the - wealthy men of the Babylonians who were ready to marry vied with one - another in bidding for the most beautiful maidens; those however of the - common sort who were ready to marry did not require a fine form, but they - would accept money together with less comely maidens. For when the crier - had made an end of selling the most comely of the maidens, then he would - cause to stand up that one who was least shapely, or any one of them who - might be crippled in any way, and he would make proclamation of her, - asking who was willing for least gold to have her in marriage, until she - was assigned to him who was willing to accept least: and the gold would be - got from the sale of the comely maidens, and so those of beautiful form - provided dowries for those which were unshapely or crippled; but to give - in marriage one's own daughter to whomsoever each man would, was not - allowed, nor to carry off the maiden after buying her without a surety; - for it was necessary for the man to provide sureties that he would marry - her, before he took her away; and if they did not agree well together, the - law was laid down that he should pay back the money. It was allowed also - for any one who wished it to come from another village and buy. This then - was their most honourable custom; it does not however still exist at the - present time, but they have found out of late another way, in order that - the men may not ill-treat them or take them to another city: <a - href="#linknote-205" name="linknoteref-205" id="linknoteref-205">205</a> - for since the time when being conquered they were oppressed and ruined, - each one of the common people when he is in want of livelihood prostitutes - his female children. - </p> - <p> - 197. Next in wisdom to that, is this other custom which was established <a - href="#linknote-206" name="linknoteref-206" id="linknoteref-206">206</a> - among them:—they bear out the sick into the market-place; for of - physicians they make no use. So people come up to the sick man and give - advice about his disease, if any one himself has ever suffered anything - like that which the sick man has, or saw any other who had suffered it; - and coming near they advise and recommend those means by which they - themselves got rid of a like disease or seen some other get rid of it: and - to pass by the sick man in silence is not permitted to them, nor until one - has asked what disease he has. - </p> - <p> - 198. They bury their dead in honey, and their modes of lamentation are - similar to those used in Egypt. And whenever a Babylonian man has - intercourse with his wife, he sits by incense offered, and his wife does - the same on the other side, and when it is morning they wash themselves, - both of them, for they will touch no vessel until they have washed - themselves: and the Arabians do likewise in this matter. - </p> - <p> - 199. Now the most shameful of the customs of the Babylonians is as - follows: every woman of the country must sit down in the precincts <a - href="#linknote-207" name="linknoteref-207" id="linknoteref-207">207</a> - of Aphrodite once in her life and have commerce with a man who is a - stranger: and many women who do not deign to mingle with the rest, because - they are made arrogant by wealth, drive to the temple with pairs of horses - in covered carriages, and so take their place, and a large number of - attendants follow after them; but the greater number do thus,—in the - sacred enclosure of Aphrodite sit great numbers of women with a wreath of - cord about their heads; some come and others go; and there are passages in - straight lines going between the women in every direction, <a - href="#linknote-208" name="linknoteref-208" id="linknoteref-208">208</a> - through which the strangers pass by and make their choice. Here when a - woman takes her seat she does not depart again to her house until one of - the strangers has thrown a silver coin into her lap and has had commerce - with her outside the temple, and after throwing it he must say these words - only: "I demand thee in the name of the goddess Mylitta": <a - href="#linknote-209" name="linknoteref-209" id="linknoteref-209">209</a> - now Mylitta is the name given by the Assyrians to Aphrodite: and the - silver coin may be of any value; whatever it is she will not refuse it, - for that is not lawful for her, seeing that this coin is made sacred by - the act: and she follows the man who has first thrown and does not reject - any: and after that she departs to her house, having acquitted herself of - her duty to the goddess <a href="#linknote-210" name="linknoteref-210" - id="linknoteref-210">210</a>, nor will you be able thenceforth to give any - gift so great as to win her. So then as many as have attained to beauty - and stature <a href="#linknote-211" name="linknoteref-211" - id="linknoteref-211">211</a> are speedily released, but those of them who - are unshapely remain there much time, not being able to fulfil the law; - for some of them remain even as much as three or four years: and in some - parts of Cyprus too there is a custom similar to this. - </p> - <p> - 200. These customs then are established among the Babylonians: and there - are of them three tribes <a href="#linknote-212" name="linknoteref-212" - id="linknoteref-212">212</a> which eat nothing but fish only: and when - they have caught them and dried them in the sun they do thus,—they - throw them into brine, and then pound them with pestles and strain them - through muslin; and they have them for food either kneaded into a soft - cake, or baked like bread, according to their liking. - </p> - <p> - 201. When this nation also had been subdued by Cyrus, he had a desire to - bring the Massagetai into subjection to himself. This nation is reputed to - be both great and warlike, and to dwell towards the East and the - sunrising, beyond the river Araxes and over against <a href="#linknote-213" - name="linknoteref-213" id="linknoteref-213">213</a> the Issedonians: and - some also say that this nation is of Scythian race. - </p> - <p> - 202. Now the Araxes is said by some to be larger and by others to be - smaller than the Ister: and they say that there are many islands in it - about equal in size to Lesbos, and in them people dwelling who feed in the - summer upon roots of all kinds which they dig up and certain fruits from - trees, which have been discovered by them for food, they store up, it is - said, in the season when they are ripe and feed upon them in the winter. - Moreover it is said that other trees have been discovered by them which - yield fruit of such a kind that when they have assembled together in - companies in the same place and lighted a fire, they sit round in a circle - and throw some of it into the fire, and they smell the fruit which is - thrown on, as it burns, and are intoxicated by the scent as the Hellenes - are with wine, and when more of the fruit is thrown on they become more - intoxicated, until at last they rise up to dance and begin to sing. This - is said to be their manner of living: and as to the river Araxes, it flows - from the land of the Matienians, whence flows the Gyndes which Cyrus - divided into the three hundred and sixty channels, and it discharges - itself by forty branches, of which all except one end in swamps and - shallow pools; and among them they say that men dwell who feed on fish - eaten raw, and who are wont to use as clothing the skins of seals: but the - one remaining branch of the Araxes flows with unimpeded course into the - Caspian Sea. - </p> - <p> - 203. Now the Caspian Sea is apart by itself, not having connection with - the other Sea: for all that Sea which the Hellenes navigate, and the Sea - beyond the Pillars, which is called Atlantis, and the Erythraian Sea are - in fact all one, but the Caspian is separate and lies apart by itself. In - length it is a voyage of fifteen days if one uses oars, <a - href="#linknote-214" name="linknoteref-214" id="linknoteref-214">214</a> - and in breadth, where it is broadest, a voyage of eight days. On the side - towards the West of this Sea the Caucasus runs along by it, which is of - all mountain-ranges both the greatest in extent and the loftiest: and the - Caucasus has many various races of men dwelling in it, living for the most - part on the wild produce of the forests; and among them there are said to - be trees which produce leaves of such a kind that by pounding them and - mixing water with them they paint figures upon their garments, and the - figures do not wash out, but grow old with the woollen stuff as if they - had been woven into it at the first: and men say that the sexual - intercourse of these people is open like that of cattle. - </p> - <p> - 204. On the West then of this Sea which is called Caspian the Caucasus is - the boundary, while towards the East and the rising sun a plain succeeds - which is of limitless extent to the view. Of this great plain then the - Massagetai occupy a large part, against whom Cyrus had become eager to - march; for there were many strong reasons which incited him to it and - urged him onwards,—first the manner of his birth, that is to say the - opinion held of him that he was more than a mere mortal man, and next the - success which he had met with <a href="#linknote-215" - name="linknoteref-215" id="linknoteref-215">215</a> in his wars, for - whithersoever Cyrus directed his march, it was impossible for that nation - to escape. - </p> - <p> - 205. Now the ruler of the Massagetai was a woman, who was queen after the - death of her husband, and her name was Tomyris. To her Cyrus sent and - wooed her, pretending that he desired to have her for his wife: but - Tomyris understanding that he was wooing not herself but rather the - kingdom of the Massagetai, rejected his approaches: and Cyrus after this, - as he made no progress by craft, marched to the Araxes, and proceeded to - make an expedition openly against the Massagetai, forming bridges of boats - over the river for his army to cross, and building towers upon the vessels - which gave them passage across the river. - </p> - <p> - 206. While he was busied about this labour, Tomyris sent a herald and said - thus: "O king of the Medes, cease to press forward the work which thou art - now pressing forward; for thou canst not tell whether these things will be - in the end for thy advantage or no; cease to do so, I say, and be king - over thine own people, and endure to see us ruling those whom we rule. - Since however I know that thou wilt not be willing to receive this - counsel, but dost choose anything rather than to be at rest, therefore if - thou art greatly anxious to make trial of the Massagetai in fight, come - now, leave that labour which thou hast in yoking together the banks of the - river, and cross over into our land, when we have first withdrawn three - days' journey from the river: or if thou desirest rather to receive us - into your land, do thou this same thing thyself." Having heard this Cyrus - called together the first men among the Persians, and having gathered - these together he laid the matter before them for discussion, asking their - advice as to which of the two things he should do: and their opinions all - agreed in one, bidding him receive Tomyris and her army into his country. - </p> - <p> - 207. But Croesus the Lydian, being present and finding fault with this - opinion, declared an opinion opposite to that which had been set forth, - saying as follows: "O king, I told thee in former time also, that since - Zeus had given me over to thee, I would avert according to my power - whatever occasion of falling I might see coming near thy house: and now my - sufferings, which have been bitter, <a href="#linknote-216" - name="linknoteref-216" id="linknoteref-216">216</a> have proved to be - lessons of wisdom to me. If thou dost suppose that thou art immortal and - that thou dost command an army which is also immortal, it will be of no - use for me to declare to thee my judgment; but if thou hast perceived that - thou art a mortal man thyself and dost command others who are so likewise, - then learn this first, that for the affairs of men there is a revolving - wheel, and that this in its revolution suffers not the same persons always - to have good fortune. I therefore now have an opinion about the matter - laid before us, which is opposite to that of these men: for if we shall - consent to receive the enemy into our land, there is for thee this danger - in so doing:—if thou shalt be worsted thou wilt lose in addition all - thy realm, for it is evident that if the Massagetai are victors they will - not turn back and fly, but will march upon the provinces of thy realm; and - on the other hand if thou shalt be the victor, thou wilt not be victor so - fully as if thou shouldest overcome the Massagetai after crossing over - into their land and shouldest pursue them when they fled. For against that - which I said before I will set the same again here, and say that thou, - when thou hast conquered, wilt march straight against the realm of - Tomyris. Moreover besides that which has been said, it is a disgrace and - not to be endured that Cyrus the son of Cambyses should yield to a woman - and so withdraw from her land. Now therefore it seems good to me that we - should cross over and go forward from the crossing as far as they go in - their retreat, and endeavour to get the better of them by doing as - follows:—The Massagetai, as I am informed, are without experience of - Persian good things, and have never enjoyed any great luxuries. Cut up - therefore cattle without stint and dress the meat and set out for these - men a banquet in our camp: moreover also provide without stint bowls of - unmixed wine and provisions of every kind; and having so done, leave - behind the most worthless part of thy army and let the rest begin to - retreat from the camp towards the river: for if I am not mistaken in my - judgment, they when they see a quantity of good things will fall to the - feast, and after that it remains for us to display great deeds." - </p> - <p> - 208. These were the conflicting opinions; and Cyrus, letting go the former - opinion and choosing that of Croesus, gave notice to Tomyris to retire, as - he was intending to cross over to her. She then proceeded to retire, as - she had at first engaged to do, but Cyrus delivered Croesus into the hands - of his son Cambyses, to whom he meant to give the kingdom, and gave him - charge earnestly to honour him and to treat him well, if the crossing over - to go against the Massagetai should not be prosperous. Having thus charged - him and sent these away to the land of the Persians, he crossed over the - river both himself and his army. - </p> - <p> - 209. And when he had passed over the Araxes, night having come on he saw a - vision in his sleep in the land of the Massagetai, as follows:—in - his sleep it seemed to Cyrus that he saw the eldest of the sons of - Hystaspes having upon his shoulders wings, and that with the one of these - he overshadowed Asia and with the other Europe. Now of Hystaspes the son - of Arsames, who was a man of the Achaimenid clan, the eldest son was - Dareios, who was then, I suppose, a youth of about twenty years of age, - and he had been left behind in the land of the Persians, for he was not - yet of full age to go out to the wars. So then when Cyrus awoke he - considered with himself concerning the vision: and as the vision seemed to - him to be of great import, he called Hystaspes, and having taken him apart - by himself he said: "Hystaspes, thy son has been found plotting against me - and against my throne: and how I know this for certain I will declare to - thee:—The gods have a care of me and show me beforehand all the - evils that threaten me. So in the night that is past while sleeping I saw - the eldest of thy sons having upon his shoulders wings, and with the one - of these he overshadowed Asia and with the other Europe. To judge by this - vision then, it cannot be but that he is plotting against me. Do thou - therefore go by the quickest way back to Persia and take care that, when I - return thither after having subdued these regions, thou set thy son before - me to be examined." - </p> - <p> - 210. Cyrus said thus supposing that Dareios was plotting against him; but - in fact the divine powers were showing him beforehand that he was destined - to find his end there and that his kingdom was coming about to Dareios. To - this then Hystaspes replied as follows: "O king, heaven forbid <a - href="#linknote-217" name="linknoteref-217" id="linknoteref-217">217</a> - that there should be any man of Persian race who would plot against thee, - and if there be any, I pray that he perish as quickly as may be; seeing - that thou didst make the Persians to be free instead of slaves, and to - rule all nations instead of being ruled by others. And if any vision - announces to thee that my son is planning rebellion against thee, I - deliver him over to thee to do with him whatsoever thou wilt." - </p> - <p> - 211. Hystaspes then, having made answer with these words and having - crossed over the Araxes, was going his way to the Persian land to keep - watch over his son Dareios for Cyrus; and Cyrus meanwhile went forward and - made a march of one day from the Araxes according to the suggestion of - Croesus. After this when Cyrus and the best part of the army <a - href="#linknote-218" name="linknoteref-218" id="linknoteref-218">218</a> - of the Persians had marched back to the Araxes, and those who were unfit - for fighting had been left behind, then a third part of the army of the - Massagetai came to the attack and proceeded to slay, not without - resistance, <a href="#linknote-219" name="linknoteref-219" - id="linknoteref-219">219</a> those who were left behind of the army of - Cyrus; and seeing the feast that was set forth, when they had overcome - their enemies they lay down and feasted, and being satiated with food and - wine they went to sleep. Then the Persians came upon them and slew many of - them, and took alive many more even than they slew, and among these the - son of the queen Tomyris, who was leading the army of the Massagetai; and - his name was Spargapises. - </p> - <p> - 212. She then, when she heard that which had come to pass concerning the - army and also the things concerning her son, sent a herald to Cyrus and - said as follows: "Cyrus, insatiable of blood, be not elated with pride by - this which has come to pass, namely because with that fruit of the vine, - with which ye fill yourselves and become so mad that as the wine descends - into your bodies, evil words float up upon its stream,—because - setting a snare, I say, with such a drug as this thou didst overcome my - son, and not by valour in fight. Now therefore receive the word which I - utter, giving thee good advice:—Restore to me my son and depart from - this land without penalty, triumphant over a third part of the army of the - Massagetai: but if thou shalt not do so, I swear to thee by the Sun, who - is lord of the Massagetai, that surely I will give thee thy fill of blood, - insatiable as thou art." - </p> - <p> - 213. When these words were reported to him Cyrus made no account of them; - and the son of the queen Tomyris, Spargapises, when the wine left him and - he learnt in what evil case he was, entreated Cyrus that he might be - loosed from his chains and gained his request, and then so soon as he was - loosed and had got power over his hands he put himself to death. - </p> - <p> - 214. He then ended his life in this manner; but Tomyris, as Cyrus did not - listen to her, gathered together all her power and joined battle with - Cyrus. This battle of all the battles fought by Barbarians I judge to have - been the fiercest, and I am informed that it happened thus:—first, - it is said, they stood apart and shot at one another, and afterwards when - their arrows were all shot away, they fell upon one another and engaged in - close combat with their spears and daggers; and so they continued to be in - conflict with one another for a long time, and neither side would flee; - but at last the Massagetai got the better in the fight: and the greater - part of the Persian army was destroyed there on the spot, and Cyrus - himself brought his life to an end there, after he had reigned in all - thirty years wanting one. Then Tomyris filled a skin with human blood and - had search made among the Persian dead for the corpse of Cyrus: and when - she found it, she let his head down into the skin and doing outrage to the - corpse she said at the same time this: "Though I yet live and have - overcome thee in fight, nevertheless thou didst undo me by taking my son - with craft: but I according to my threat will give thee thy fill of - blood." Now as regards the end of the life of Cyrus there are many tales - told, but this which I have related is to my mind the most worthy of - belief. - </p> - <p> - 215. As to the Massagetai, they wear a dress which is similar to that of - the Scythians, and they have a manner of life which is also like theirs; - and there are of them horsemen and also men who do not ride on horses (for - they have both fashions), and moreover there are both archers and - spearmen, and their custom it is to carry battle-axes; <a - href="#linknote-220" name="linknoteref-220" id="linknoteref-220">220</a> - and for everything they use either gold or bronze, for in all that has to - do with spear-points or arrow-heads or battle-axes they use bronze, but - for head-dresses and girdles and belts round the arm-pits <a - href="#linknote-221" name="linknoteref-221" id="linknoteref-221">221</a> - they employ gold as ornament: and in like manner as regards their horses, - they put breast-plates of bronze about their chests, but on their bridles - and bits and cheek-pieces they employ gold. Iron however and silver they - use not at all, for they have them not in their land, but gold and bronze - in abundance. - </p> - <p> - 216. These are the customs which they have:—Each marries a wife, but - they have their wives in common; for that which the Hellenes say that the - Scythians do, is not in fact done by the Scythians but by the Massagetai, - that is to say, whatever woman a man of the Massagetai may desire he hangs - up his quiver in front of the waggon and has commerce with her freely. - They have no precise limit of age laid down for their life, but when a man - becomes very old, his nearest of kin come together and slaughter him - solemnly <a href="#linknote-222" name="linknoteref-222" - id="linknoteref-222">222</a> and cattle also with him; and then after that - they boil the flesh and banquet upon it. This is considered by them the - happiest lot; but him who has ended his life by disease they do not eat, - but cover him up in the earth, counting it a misfortune that he did not - attain to being slaughtered. They sow no crops but live on cattle and on - fish, which last they get in abundance from the river Araxes; moreover - they are drinkers of milk. Of gods they reverence the Sun alone, and to - him they sacrifice horses: and the rule <a href="#linknote-223" - name="linknoteref-223" id="linknoteref-223">223</a> of the sacrifice is - this:—to the swiftest of the gods they assign the swiftest of all - mortal things. - </p> - <p> - ————— <a name="link2H_NOTE2" - id="link2H_NOTE2"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - NOTES TO BOOK I - </h2> - <p> - <a name="linknote-1" id="linknote-1"> - <!-- Note --></a> - </p> - <p class="foot"> - 1 (<a href="#linknoteref-1">return</a>)<br /> [ {'Erodotou 'Alikarnesseos - istories apodexis ede, os k.t.l.} The meaning of the word {istorie} passes - gradually from "research" or "inquiry" to "narrative," "history"; cp. vii. - 96. Aristotle in quoting these words writes {Thouriou} for - {'Alikarnesseos} ("Herodotus of Thurii"), and we know from Plutarch that - this reading existed in his time as a variation.] - </p> - <p> - <a name="linknote-2" id="linknote-2"> - <!-- Note --></a> - </p> - <p class="foot"> - 2 (<a href="#linknoteref-2">return</a>)<br /> [ Probably {erga} may here - mean enduring monuments like the pyramids and the works at Samos, cp. i. - 93, ii. 35, etc.; in that case {ta te alla} refers back to {ta genomena}, - though the verb {epolemesan} derives its subject from the mention of - Hellenes and Barbarians in the preceding clause.] - </p> - <p> - <a name="linknote-3" id="linknote-3"> - <!-- Note --></a> - </p> - <p class="foot"> - 3 (<a href="#linknoteref-3">return</a>)<br /> [ Many Editors have "with the - Phenicians," on the authority of some inferior MSS. and of the Aldine - edition.] - </p> - <p> - <a name="linknote-4" id="linknote-4"> - <!-- Note --></a> - </p> - <p class="foot"> - 4 (<a href="#linknoteref-4">return</a>)<br /> [ {arpages}.] - </p> - <p> - <a name="linknote-401" id="linknote-401"> - <!-- Note --></a> - </p> - <p class="foot"> - 401 (<a href="#linknoteref-401">return</a>)<br /> [ "thus or in some other - particular way."] - </p> - <p> - <a name="linknote-5" id="linknote-5"> - <!-- Note --></a> - </p> - <p class="foot"> - 5 (<a href="#linknoteref-5">return</a>)<br /> [ {Surion}, see ch. 72. - Herodotus perhaps meant to distinguish {Surioi} from {Suroi}, and to use - the first name for the Cappadokians and the second for the people of - Palestine, cp. ii. 104; but they are naturally confused in the MSS.] - </p> - <p> - <a name="linknote-6" id="linknote-6"> - <!-- Note --></a> - </p> - <p class="foot"> - 6 (<a href="#linknoteref-6">return</a>)<br /> [ {ex epidromes arpage}.] - </p> - <p> - <a name="linknote-7" id="linknote-7"> - <!-- Note --></a> - </p> - <p class="foot"> - 7 (<a href="#linknoteref-7">return</a>)<br /> [ {tes anoigomenes thures}, - "the door that is opened."] - </p> - <p> - <a name="linknote-8" id="linknote-8"> - <!-- Note --></a> - </p> - <p class="foot"> - 8 (<a href="#linknoteref-8">return</a>)<br /> [ Or "because she was - ashamed."] - </p> - <p> - <a name="linknote-9" id="linknote-9"> - <!-- Note --></a> - </p> - <p class="foot"> - 9 (<a href="#linknoteref-9">return</a>)<br /> [ {phoitan}.] - </p> - <p> - <a name="linknote-10" id="linknote-10"> - <!-- Note --></a> - </p> - <p class="foot"> - 10 (<a href="#linknoteref-10">return</a>)<br /> [ {upeisdus}: Stein adopts - the conjecture {upekdus}, "slipping out of his hiding-place."] - </p> - <p> - <a name="linknote-11" id="linknote-11"> - <!-- Note --></a> - </p> - <p class="foot"> - 11 (<a href="#linknoteref-11">return</a>)<br /> [ This last sentence is by - many regarded as an interpolation. The line referred to is {Ou moi ta - Gugeo tou polukhrosou melei}.] - </p> - <p> - <a name="linknote-12" id="linknote-12"> - <!-- Note --></a> - </p> - <p class="foot"> - 12 (<a href="#linknoteref-12">return</a>)<br /> [ See v. 92.] - </p> - <p> - <a name="linknote-13" id="linknote-13"> - <!-- Note --></a> - </p> - <p class="foot"> - 13 (<a href="#linknoteref-13">return</a>)<br /> [ i.e. like other kings of - Lydia who came after him.] - </p> - <p> - <a name="linknote-14" id="linknote-14"> - <!-- Note --></a> - </p> - <p class="foot"> - 14 (<a href="#linknoteref-14">return</a>)<br /> [ {Kolophonos to astu}, as - opposed apparently to the acropolis, cp. viii. 51.] - </p> - <p> - <a name="linknote-15" id="linknote-15"> - <!-- Note --></a> - </p> - <p class="foot"> - 15 (<a href="#linknoteref-15">return</a>)<br /> [ See ch. 73.] - </p> - <p> - <a name="linknote-16" id="linknote-16"> - <!-- Note --></a> - </p> - <p class="foot"> - 16 (<a href="#linknoteref-16">return</a>)<br /> [ {o kai esballon tenikauta - es ten Milesien ten stratien}: an allusion apparently to the invasions of - the Milesian land at harvest time, which are described above. All the - operations mentioned in the last chapter have been loosely described to - Alyattes, and a correction is here added to inform the reader that they - belong equally to his father. It will hardly mend matters much if we take - {o Audos} in ch. 17 to include both father and son.] - </p> - <p> - <a name="linknote-17" id="linknote-17"> - <!-- Note --></a> - </p> - <p class="foot"> - 17 (<a href="#linknoteref-17">return</a>)<br /> [ {didaxanta}.] - </p> - <p> - <a name="linknote-18" id="linknote-18"> - <!-- Note --></a> - </p> - <p class="foot"> - 18 (<a href="#linknoteref-18">return</a>)<br /> [ This name is applied by - Herodotus to the southern part of the peninsula only.] - </p> - <p> - <a name="linknote-19" id="linknote-19"> - <!-- Note --></a> - </p> - <p class="foot"> - 19 (<a href="#linknoteref-19">return</a>)<br /> [ Tarentum.] - </p> - <p> - <a name="linknote-20" id="linknote-20"> - <!-- Note --></a> - </p> - <p class="foot"> - 20 (<a href="#linknoteref-20">return</a>)<br /> [ {en toisi edolioisi}: - properly "benches," but probably here the raised deck at the stern.] - </p> - <p> - <a name="linknote-21" id="linknote-21"> - <!-- Note --></a> - </p> - <p class="foot"> - 21 (<a href="#linknoteref-21">return</a>)<br /> [ {ou mega}: many of the - MSS. have {mega}.] - </p> - <p> - <a name="linknote-22" id="linknote-22"> - <!-- Note --></a> - </p> - <p class="foot"> - 22 (<a href="#linknoteref-22">return</a>)<br /> [ {stadioi}: furlongs of - about 606 English feet.] - </p> - <p> - <a name="linknote-23" id="linknote-23"> - <!-- Note --></a> - </p> - <p class="foot"> - 23 (<a href="#linknoteref-23">return</a>)<br /> [ {to epilogo}.] - </p> - <p> - <a name="linknote-24" id="linknote-24"> - <!-- Note --></a> - </p> - <p class="foot"> - 24 (<a href="#linknoteref-24">return</a>)<br /> [ This list of nations is - by some suspected as an interpolation; see Stein's note on the passage.] - </p> - <p> - <a name="linknote-25" id="linknote-25"> - <!-- Note --></a> - </p> - <p class="foot"> - 25 (<a href="#linknoteref-25">return</a>)<br /> [ {sophistai}: cp. ii. 49, - and iv. 95.] - </p> - <p> - <a name="linknote-26" id="linknote-26"> - <!-- Note --></a> - </p> - <p class="foot"> - 26 (<a href="#linknoteref-26">return</a>)<br /> [ {etheto}.] - </p> - <p> - <a name="linknote-27" id="linknote-27"> - <!-- Note --></a> - </p> - <p class="foot"> - 27 (<a href="#linknoteref-27">return</a>)<br /> [ {olbiotaton}.] - </p> - <p> - <a name="linknote-28" id="linknote-28"> - <!-- Note --></a> - </p> - <p class="foot"> - 28 (<a href="#linknoteref-28">return</a>)<br /> [ {stadious}.] - </p> - <p> - <a name="linknote-29" id="linknote-29"> - <!-- Note --></a> - </p> - <p class="foot"> - 29 (<a href="#linknoteref-29">return</a>)<br /> [ {romen}: many of the MSS. - have {gnomen}, "good disposition."] - </p> - <p> - <a name="linknote-30" id="linknote-30"> - <!-- Note --></a> - </p> - <p class="foot"> - 30 (<a href="#linknoteref-30">return</a>)<br /> [ i.e. their mother: but - some understand it to mean the goddess.] - </p> - <p> - <a name="linknote-31" id="linknote-31"> - <!-- Note --></a> - </p> - <p class="foot"> - 31 (<a href="#linknoteref-31">return</a>)<br /> [ {en telei touto - eskhonto}.] - </p> - <p> - <a name="linknote-32" id="linknote-32"> - <!-- Note --></a> - </p> - <p class="foot"> - 32 (<a href="#linknoteref-32">return</a>)<br /> [ {anolbioi}.] - </p> - <p> - <a name="linknote-33" id="linknote-33"> - <!-- Note --></a> - </p> - <p class="foot"> - 33 (<a href="#linknoteref-33">return</a>)<br /> [ {eutukhees}.] - </p> - <p> - <a name="linknote-34" id="linknote-34"> - <!-- Note --></a> - </p> - <p class="foot"> - 34 (<a href="#linknoteref-34">return</a>)<br /> [ {aperos}: the MSS. have - {apeiros}.] - </p> - <p> - <a name="linknote-35" id="linknote-35"> - <!-- Note --></a> - </p> - <p class="foot"> - 35 (<a href="#linknoteref-35">return</a>)<br /> [ {aikhme sideree - blethenta}.] - </p> - <p> - <a name="linknote-36" id="linknote-36"> - <!-- Note --></a> - </p> - <p class="foot"> - 36 (<a href="#linknoteref-36">return</a>)<br /> [ "in the house of - Croesus."] - </p> - <p> - <a name="linknote-37" id="linknote-37"> - <!-- Note --></a> - </p> - <p class="foot"> - 37 (<a href="#linknoteref-37">return</a>)<br /> [ {'Epistion}.] - </p> - <p> - <a name="linknote-38" id="linknote-38"> - <!-- Note --></a> - </p> - <p class="foot"> - 38 (<a href="#linknoteref-38">return</a>)<br /> [ {'Etaireion}.] - </p> - <p> - <a name="linknote-39" id="linknote-39"> - <!-- Note --></a> - </p> - <p class="foot"> - 39 (<a href="#linknoteref-39">return</a>)<br /> [ {suggrapsamenous}, i.e. - have it written down by the {propsetes} (see vii. 111 and viii. 37), who - interpreted and put into regular verse the inspired utterances of the - prophetess {promantis}.] - </p> - <p> - <a name="linknote-40" id="linknote-40"> - <!-- Note --></a> - </p> - <p class="foot"> - 40 (<a href="#linknoteref-40">return</a>)<br /> [ {es to megaron}.] - </p> - <p> - <a name="linknote-41" id="linknote-41"> - <!-- Note --></a> - </p> - <p class="foot"> - 41 (<a href="#linknoteref-41">return</a>)<br /> [ {oida d' ego}: oracles - often have a word of connection such as {de} or {alla} at the beginning - (cp. ch. 55, 174, etc.), which may indicate that they are part of a larger - connected utterance.] - </p> - <p> - <a name="linknote-42" id="linknote-42"> - <!-- Note --></a> - </p> - <p class="foot"> - 42 (<a href="#linknoteref-42">return</a>)<br /> [ Cp. vii. 178 and ix. 91 - ("I accept the omen.")] - </p> - <p> - <a name="linknote-43" id="linknote-43"> - <!-- Note --></a> - </p> - <p class="foot"> - 43 (<a href="#linknoteref-43">return</a>)<br /> [ See viii. 134.] - </p> - <p> - <a name="linknote-44" id="linknote-44"> - <!-- Note --></a> - </p> - <p class="foot"> - 44 (<a href="#linknoteref-44">return</a>)<br /> [ {kai touton}, i.e. - Amphiaraos: many Editors retain the readings of the Aldine edition, {kai - touto}, "that in this too he had found a true Oracle."] - </p> - <p> - <a name="linknote-45" id="linknote-45"> - <!-- Note --></a> - </p> - <p class="foot"> - 45 (<a href="#linknoteref-45">return</a>)<br /> [ {emiplinthia}, the plinth - being supposed to be square.] - </p> - <p> - <a name="linknote-46" id="linknote-46"> - <!-- Note --></a> - </p> - <p class="foot"> - 46 (<a href="#linknoteref-46">return</a>)<br /> [ {exapalaiota}, the palm - being about three inches, cp. ii. 149.] - </p> - <p> - <a name="linknote-47" id="linknote-47"> - <!-- Note --></a> - </p> - <p class="foot"> - 47 (<a href="#linknoteref-47">return</a>)<br /> [ {apephthou khrusou}, - "refined gold."] - </p> - <p> - <a name="linknote-48" id="linknote-48"> - <!-- Note --></a> - </p> - <p class="foot"> - 48 (<a href="#linknoteref-48">return</a>)<br /> [ {triton emitalanton}: the - MSS. have {tria emitalanta}, which has been corrected partly on the - authority of Valla's translation.] - </p> - <p> - <a name="linknote-49" id="linknote-49"> - <!-- Note --></a> - </p> - <p class="foot"> - 49 (<a href="#linknoteref-49">return</a>)<br /> [ "white gold."] - </p> - <p> - <a name="linknote-50" id="linknote-50"> - <!-- Note --></a> - </p> - <p class="foot"> - 50 (<a href="#linknoteref-50">return</a>)<br /> [ Arranged evidently in - stages, of which the highest consisted of the 4 half-plinths of pure gold, - the second of 15 half-plinths, the third of 35, the fourth of 63, making - 117 in all: see Stein's note.] - </p> - <p> - <a name="linknote-51" id="linknote-51"> - <!-- Note --></a> - </p> - <p class="foot"> - 51 (<a href="#linknoteref-51">return</a>)<br /> [ {elkon stathmon einaton - emitalanton kai eti duodeka mneas}. The {mnea} (mina) is 15.2 oz., and 60 - of them go to a talent.] - </p> - <p> - <a name="linknote-52" id="linknote-52"> - <!-- Note --></a> - </p> - <p class="foot"> - 52 (<a href="#linknoteref-52">return</a>)<br /> [ {epi tou proneiou tes - gonies}, cp. viii. 122: the use of {epi} seems to suggest some kind of - raised corner-stone upon which the offerings stood.] - </p> - <p> - <a name="linknote-53" id="linknote-53"> - <!-- Note --></a> - </p> - <p class="foot"> - 53 (<a href="#linknoteref-53">return</a>)<br /> [ The {amphoreus} is about - 9 gallons.] - </p> - <p> - <a name="linknote-54" id="linknote-54"> - <!-- Note --></a> - </p> - <p class="foot"> - 54 (<a href="#linknoteref-54">return</a>)<br /> [ Cp. iii. 41.] - </p> - <p> - <a name="linknote-55" id="linknote-55"> - <!-- Note --></a> - </p> - <p class="foot"> - 55 (<a href="#linknoteref-55">return</a>)<br /> [ {perirranteria}.] - </p> - <p> - <a name="linknote-56" id="linknote-56"> - <!-- Note --></a> - </p> - <p class="foot"> - 56 (<a href="#linknoteref-56">return</a>)<br /> [ {kheumata}, which some - translate "jugs" or "bowls."] - </p> - <p> - <a name="linknote-57" id="linknote-57"> - <!-- Note --></a> - </p> - <p class="foot"> - 57 (<a href="#linknoteref-57">return</a>)<br /> [ {umin}, as if both - Oracles were being addressed together.] - </p> - <p> - <a name="linknote-58" id="linknote-58"> - <!-- Note --></a> - </p> - <p class="foot"> - 58 (<a href="#linknoteref-58">return</a>)<br /> [ i.e. Delphi.] - </p> - <p> - <a name="linknote-59" id="linknote-59"> - <!-- Note --></a> - </p> - <p class="foot"> - 59 (<a href="#linknoteref-59">return</a>)<br /> [ {enephoreeto}, "he filled - himself with it."] - </p> - <p> - <a name="linknote-60" id="linknote-60"> - <!-- Note --></a> - </p> - <p class="foot"> - 60 (<a href="#linknoteref-60">return</a>)<br /> [ {Krestona}: Niebuhr would - read {Krotona} (Croton or Cortona in Etruria), partly on the authority of - Dionysius: see Stein's note. Two of the best MSS. are defective in this - part of the book.] - </p> - <p> - <a name="linknote-61" id="linknote-61"> - <!-- Note --></a> - </p> - <p class="foot"> - 61 (<a href="#linknoteref-61">return</a>)<br /> [ See ii. 51 and vi. 137.] - </p> - <p> - <a name="linknote-62" id="linknote-62"> - <!-- Note --></a> - </p> - <p class="foot"> - 62 (<a href="#linknoteref-62">return</a>)<br /> [ {auxetai es plethos ton - ethneon pollon}: "has increased to a multitude of its races, which are - many." Stein and Abicht both venture to adopt the conjecture {Pelasgon} - for {pollon}, "Pelasgians especially being added to them, and also many - other Barbarian nations."] - </p> - <p> - <a name="linknote-6201" id="linknote-6201"> - <!-- Note --></a> - </p> - <p class="foot"> - 6201 (<a href="#linknoteref-6201">return</a>)<br /> [ {pros de on emoige - dokeei}: the MSS. have {emoi te}. Some Editors read {os de on} (Stein - {prosthe de on}) for {pros de on}. This whole passage is probably in some - way corrupt, but it can hardly be successfully emended.] - </p> - <p> - <a name="linknote-63" id="linknote-63"> - <!-- Note --></a> - </p> - <p class="foot"> - 63 (<a href="#linknoteref-63">return</a>)<br /> [ i.e. as it is of the - Hellenic race before it parted from the Pelasgian and ceased to be - Barbarian.] - </p> - <p> - <a name="linknote-64" id="linknote-64"> - <!-- Note --></a> - </p> - <p class="foot"> - 64 (<a href="#linknoteref-64">return</a>)<br /> [ {katekhomenon te kai - diespasmenon... upo Peisistratou}. Peisistratos was in part at least the - cause of the divisions.] - </p> - <p> - <a name="linknote-65" id="linknote-65"> - <!-- Note --></a> - </p> - <p class="foot"> - 65 (<a href="#linknoteref-65">return</a>)<br /> [ {paralon}.] - </p> - <p> - <a name="linknote-66" id="linknote-66"> - <!-- Note --></a> - </p> - <p class="foot"> - 66 (<a href="#linknoteref-66">return</a>)<br /> [ {uperakrion}.] - </p> - <p> - <a name="linknote-67" id="linknote-67"> - <!-- Note --></a> - </p> - <p class="foot"> - 67 (<a href="#linknoteref-67">return</a>)<br /> [ {toutous}: some read by - conjecture {triekosious}, "three hundred," the number which he actually - had according to Polyænus, i. 21.] - </p> - <p> - <a name="linknote-68" id="linknote-68"> - <!-- Note --></a> - </p> - <p class="foot"> - 68 (<a href="#linknoteref-68">return</a>)<br /> [ {doruphoroi}, the usual - word for a body-guard.] - </p> - <p> - <a name="linknote-69" id="linknote-69"> - <!-- Note --></a> - </p> - <p class="foot"> - 69 (<a href="#linknoteref-69">return</a>)<br /> [ {perielaunomenos de te - stasi}: Stein says "harassed by attacks of his own party," but the passage - to which he refers in ch. 61, {katallasseto ten ekhthren toisi - stasiotesi}, may be referred to in the quarrel made with his party by - Megacles when he joined Peisistratos.] - </p> - <p> - <a name="linknote-70" id="linknote-70"> - <!-- Note --></a> - </p> - <p class="foot"> - 70 (<a href="#linknoteref-70">return</a>)<br /> [ More literally, "since - from ancient time the Hellenic race had been marked off from the - Barbarians as being more skilful and more freed from foolish simplicity, - (and) since at that time among the Athenians, who are accounted the first - of the Hellenes in ability, these men devised a trick as follows."] - </p> - <p> - <a name="linknote-71" id="linknote-71"> - <!-- Note --></a> - </p> - <p class="foot"> - 71 (<a href="#linknoteref-71">return</a>)<br /> [ The cubit is reckoned as - 24 finger-breadths, i.e. about 18 inches.] - </p> - <p> - <a name="linknote-72" id="linknote-72"> - <!-- Note --></a> - </p> - <p class="foot"> - 72 (<a href="#linknoteref-72">return</a>)<br /> [ So Rawlinson.] - </p> - <p> - <a name="linknote-73" id="linknote-73"> - <!-- Note --></a> - </p> - <p class="foot"> - 73 (<a href="#linknoteref-73">return</a>)<br /> [ See v. 70.] - </p> - <p> - <a name="linknote-74" id="linknote-74"> - <!-- Note --></a> - </p> - <p class="foot"> - 74 (<a href="#linknoteref-74">return</a>)<br /> [ {dia endekatou eteos}. - Not quite the same as {dia evdeka eteon} ("after an interval of eleven - years"); rather "in the eleventh year" (i.e. "after an interval of ten - years").] - </p> - <p> - <a name="linknote-75" id="linknote-75"> - <!-- Note --></a> - </p> - <p class="foot"> - 75 (<a href="#linknoteref-75">return</a>)<br /> [ {thein pompe - khreomenos}.] - </p> - <p> - <a name="linknote-76" id="linknote-76"> - <!-- Note --></a> - </p> - <p class="foot"> - 76 (<a href="#linknoteref-76">return</a>)<br /> [ For {'Akarnan} it has - been suggested to read {'Akharneus}, because this man is referred to as an - Athenian by various writers. However Acarnanians were celebrated for - prophetic power, and he might be called an Athenian as resident with - Peisistratos at Athens.] - </p> - <p> - <a name="linknote-77" id="linknote-77"> - <!-- Note --></a> - </p> - <p class="foot"> - 77 (<a href="#linknoteref-77">return</a>)<br /> [ Or "for that part of the - land from which the temple could be seen," but cp. Thuc. iii. 104. In - either case the meaning is the same.] - </p> - <p> - <a name="linknote-7701" id="linknote-7701"> - <!-- Note --></a> - </p> - <p class="foot"> - 7701 (<a href="#linknoteref-7701">return</a>)<br /> [ {enomotias kai - triekadas kai sussitia}. The {enomotia} was the primary division of the - Spartan army: of the {triekas} nothing is known for certain.] - </p> - <p> - <a name="linknote-78" id="linknote-78"> - <!-- Note --></a> - </p> - <p class="foot"> - 78 (<a href="#linknoteref-78">return</a>)<br /> [ {kibdelo}, properly - "counterfeit": cp. ch. 75.] - </p> - <p> - <a name="linknote-79" id="linknote-79"> - <!-- Note --></a> - </p> - <p class="foot"> - 79 (<a href="#linknoteref-79">return</a>)<br /> [ {skhoino - diametresamenoi}: whether actually, for the purpose of distributing the - work among them, or because the rope which fastened them together lay on - the ground like a measuring-tape, is left uncertain.] - </p> - <p> - <a name="linknote-80" id="linknote-80"> - <!-- Note --></a> - </p> - <p class="foot"> - 80 (<a href="#linknoteref-80">return</a>)<br /> [ Cp. ix. 70.] - </p> - <p> - <a name="linknote-81" id="linknote-81"> - <!-- Note --></a> - </p> - <p class="foot"> - 81 (<a href="#linknoteref-81">return</a>)<br /> [ {epitarrothos}. Elsewhere - (that is in Homer) the word always means "helper," and Stein translates it - so here, "thou shalt be protector and patron of Tegea" (in the place of - Orestes). Mr. Woods explains it by the parallel of such phrases as - {Danaoisi makhes epitarrothoi}, to mean "thou shalt be a helper (of the - Lacedemonians) in the matter of Tegea," but this perhaps would be a form - of address too personal to the envoy, who is usually addressed in the - second person, but only as representative of those who sent him. The - conjectural reading {epitarrothon exeis}, "thou shalt have him as a helper - against Tegea," is tempting.] - </p> - <p> - <a name="linknote-82" id="linknote-82"> - <!-- Note --></a> - </p> - <p class="foot"> - 82 (<a href="#linknoteref-82">return</a>)<br /> [ {agathoergon}.] - </p> - <p> - <a name="linknote-83" id="linknote-83"> - <!-- Note --></a> - </p> - <p class="foot"> - 83 (<a href="#linknoteref-83">return</a>)<br /> [ This was to enable him - the better to gain his ends at Tegea.] - </p> - <p> - <a name="linknote-84" id="linknote-84"> - <!-- Note --></a> - </p> - <p class="foot"> - 84 (<a href="#linknoteref-84">return</a>)<br /> [ Cp. ch. 51, note.] - </p> - <p> - <a name="linknote-85" id="linknote-85"> - <!-- Note --></a> - </p> - <p class="foot"> - 85 (<a href="#linknoteref-85">return</a>)<br /> [ See ch. 6.] - </p> - <p> - <a name="linknote-86" id="linknote-86"> - <!-- Note --></a> - </p> - <p class="foot"> - 86 (<a href="#linknoteref-86">return</a>)<br /> [ {euzono andri}: cp. ch. - 104 and ii. 34. The word {euzonos} is used of light-armed troops; - Hesychius says, {euzonos, me ekhon phortion}.] - </p> - <p> - <a name="linknote-87" id="linknote-87"> - <!-- Note --></a> - </p> - <p class="foot"> - 87 (<a href="#linknoteref-87">return</a>)<br /> [ {orgen ouk akros}: this - is the reading of all the best MSS., and it is sufficiently supported by - the parallel of v. 124, {psukhen ouk akros}. Most Editors however have - adopted the reading {orgen akros}, as equivalent to {akrakholos}, - "quick-tempered."] - </p> - <p> - <a name="linknote-88" id="linknote-88"> - <!-- Note --></a> - </p> - <p class="foot"> - 88 (<a href="#linknoteref-88">return</a>)<br /> [ It has been suggested by - some that this clause is not genuine. It should not, however, be taken to - refer to the battle which was interrupted by the eclipse, for (1) that did - not occur in the period here spoken of; (2) the next clause is introduced - by {de} (which can hardly here stand for {gar}); (3) when the eclipse - occurred the fighting ceased, therefore it was no more a {nuktomakhin} - than any other battle which is interrupted by darkness coming on.] - </p> - <p> - <a name="linknote-89" id="linknote-89"> - <!-- Note --></a> - </p> - <p class="foot"> - 89 (<a href="#linknoteref-89">return</a>)<br /> [ See ch. 188. <i>Nabunita</i> - was his true name.] - </p> - <p> - <a name="linknote-90" id="linknote-90"> - <!-- Note --></a> - </p> - <p class="foot"> - 90 (<a href="#linknoteref-90">return</a>)<br /> [ See ch. 107 ff.] - </p> - <p> - <a name="linknote-91" id="linknote-91"> - <!-- Note --></a> - </p> - <p class="foot"> - 91 (<a href="#linknoteref-91">return</a>)<br /> [ Not "somewhere near the - city of Sinope," for it must have been at a considerable distance and - probably far inland. Sinope itself is at least fifty miles to the west of - the Halys. I take it to mean that Pteria was nearly due south of Sinope, - i.e. that the nearest road from Pteria to the sea led to Sinope. Pteria no - doubt was the name of a region as well as of a city.] - </p> - <p> - <a name="linknote-92" id="linknote-92"> - <!-- Note --></a> - </p> - <p class="foot"> - 92 (<a href="#linknoteref-92">return</a>)<br /> [ {anastatous epoiese}.] - </p> - <p> - <a name="linknote-93" id="linknote-93"> - <!-- Note --></a> - </p> - <p class="foot"> - 93 (<a href="#linknoteref-93">return</a>)<br /> [ This is the son of the - man mentioned in ch. 74.] - </p> - <p> - <a name="linknote-94" id="linknote-94"> - <!-- Note --></a> - </p> - <p class="foot"> - 94 (<a href="#linknoteref-94">return</a>)<br /> [ {us en autou xeinikos}. - Stein translates "so much of it as was mercenary," but it may be doubted - if this is possible. Mr. Woods, "which army of his was a foreign one."] - </p> - <p> - <a name="linknote-95" id="linknote-95"> - <!-- Note --></a> - </p> - <p class="foot"> - 95 (<a href="#linknoteref-95">return</a>)<br /> [ {Metros Dindumenes}, i.e. - Kybele: the mountain is Dindymos in Phrygia.] - </p> - <p> - <a name="linknote-96" id="linknote-96"> - <!-- Note --></a> - </p> - <p class="foot"> - 96 (<a href="#linknoteref-96">return</a>)<br /> [ i.e. the whole strip of - territory to the West of the peninsula of Argolis, which includes Thyrea - and extends southwards to Malea: "westwards as far as Malea" would be - absurd.] - </p> - <p> - <a name="linknote-97" id="linknote-97"> - <!-- Note --></a> - </p> - <p class="foot"> - 97 (<a href="#linknoteref-97">return</a>)<br /> [ {outos}: a conjectural - emendation of {autos}.] - </p> - <p> - <a name="linknote-98" id="linknote-98"> - <!-- Note --></a> - </p> - <p class="foot"> - 98 (<a href="#linknoteref-98">return</a>)<br /> [ {autos}: some MSS. read - {o autos}, "this same man."] - </p> - <p> - <a name="linknote-99" id="linknote-99"> - <!-- Note --></a> - </p> - <p class="foot"> - 99 (<a href="#linknoteref-99">return</a>)<br /> [ {aneneikamenon}, nearly - equivalent to {anastemaxanta} (cp. Hom. Il. xix. 314), {mnesamenos d' - adinos aneneikato phonesen te}. Some translate it here, "he recovered - himself," cp. ch. 116, {aneneikhtheis}.] - </p> - <p> - <a name="linknote-100" id="linknote-100"> - <!-- Note --></a> - </p> - <p class="foot"> - 100 (<a href="#linknoteref-100">return</a>)<br /> [ {ubristai}.] - </p> - <p> - <a name="linknote-101" id="linknote-101"> - <!-- Note --></a> - </p> - <p class="foot"> - 101 (<a href="#linknoteref-101">return</a>)<br /> [ {proesousi}: a - conjectural emendation of {poiesousi}, adopted in most of the modern - editions.] - </p> - <p> - <a name="linknote-102" id="linknote-102"> - <!-- Note --></a> - </p> - <p class="foot"> - 102 (<a href="#linknoteref-102">return</a>)<br /> [ {touto oneidisai}: or - {touton oneidisai}, "to reproach the god with these things." The best MSS. - have {touto}.] - </p> - <p> - <a name="linknote-103" id="linknote-103"> - <!-- Note --></a> - </p> - <p class="foot"> - 103 (<a href="#linknoteref-103">return</a>)<br /> [ {to kai... eipe ta eipe - Loxias k.t.l.}: various emendations have been proposed. If any one is to - be adopted, the boldest would perhaps be the best, {to de kai... eipe - Loxias}.] - </p> - <p> - <a name="linknote-104" id="linknote-104"> - <!-- Note --></a> - </p> - <p class="foot"> - 104 (<a href="#linknoteref-104">return</a>)<br /> [ {oia te kai alle - khore}, "such as other lands have."] - </p> - <p> - <a name="linknote-105" id="linknote-105"> - <!-- Note --></a> - </p> - <p class="foot"> - 105 (<a href="#linknoteref-105">return</a>)<br /> [ {stadioi ex kai duo - plethra}.] - </p> - <p> - <a name="linknote-106" id="linknote-106"> - <!-- Note --></a> - </p> - <p class="foot"> - 106 (<a href="#linknoteref-106">return</a>)<br /> [ {plethra tria kai - deka}.] - </p> - <p> - <a name="linknote-107" id="linknote-107"> - <!-- Note --></a> - </p> - <p class="foot"> - 107 (<a href="#linknoteref-107">return</a>)<br /> [ {Gugaie}.] - </p> - <p> - <a name="linknote-108" id="linknote-108"> - <!-- Note --></a> - </p> - <p class="foot"> - 108 (<a href="#linknoteref-108">return</a>)<br /> [ Or "Tyrrhenia."] - </p> - <p> - <a name="linknote-109" id="linknote-109"> - <!-- Note --></a> - </p> - <p class="foot"> - 109 (<a href="#linknoteref-109">return</a>)<br /> [ Or "Umbrians."] - </p> - <p> - <a name="linknote-110" id="linknote-110"> - <!-- Note --></a> - </p> - <p class="foot"> - 110 (<a href="#linknoteref-110">return</a>)<br /> [ {tes ano 'Asies}, i.e. - the parts which are removed from the Mediterranean.] - </p> - <p> - <a name="linknote-111" id="linknote-111"> - <!-- Note --></a> - </p> - <p class="foot"> - 111 (<a href="#linknoteref-111">return</a>)<br /> [ i.e. nature would not - be likely to supply so many regularly ascending circles. Stein alters the - text so that the sentence runs thus, "and whereas there are seven circles - of all, within the last is the royal palace," etc.] - </p> - <p> - <a name="linknote-112" id="linknote-112"> - <!-- Note --></a> - </p> - <p class="foot"> - 112 (<a href="#linknoteref-112">return</a>)<br /> [ i.e. "to laugh or to - spit is unseemly for those in presence of the king, and this last for all, - whether in the presence of the king or not." Cp. Xen. Cyrop. i. 2. 16, - {aiskhron men gar eti kai nun esti Persais kai to apoptuein kai to - apomuttesthai}, (quoted by Stein, who however gives a different - interpretation).] - </p> - <p> - <a name="linknote-113" id="linknote-113"> - <!-- Note --></a> - </p> - <p class="foot"> - 113 (<a href="#linknoteref-113">return</a>)<br /> [ {tauta de peri eouton - esemnune}: the translation given is that of Mr. Woods.] - </p> - <p> - <a name="linknote-114" id="linknote-114"> - <!-- Note --></a> - </p> - <p class="foot"> - 114 (<a href="#linknoteref-114">return</a>)<br /> [ {allos mentoi eouton eu - ekontes}: the translation is partly due to Mr. Woods.] - </p> - <p> - <a name="linknote-115" id="linknote-115"> - <!-- Note --></a> - </p> - <p class="foot"> - 115 (<a href="#linknoteref-115">return</a>)<br /> [ i.e. East of the Halys: - see note on ch. 95.] - </p> - <p> - <a name="linknote-116" id="linknote-116"> - <!-- Note --></a> - </p> - <p class="foot"> - 116 (<a href="#linknoteref-116">return</a>)<br /> [ See iv. 12.] - </p> - <p> - <a name="linknote-117" id="linknote-117"> - <!-- Note --></a> - </p> - <p class="foot"> - 117 (<a href="#linknoteref-117">return</a>)<br /> [ Cp. ch. 72.] - </p> - <p> - <a name="linknote-118" id="linknote-118"> - <!-- Note --></a> - </p> - <p class="foot"> - 118 (<a href="#linknoteref-118">return</a>)<br /> [ {ten katuperthe odon}, - i.e. further away from the Euxine eastwards.] - </p> - <p> - <a name="linknote-119" id="linknote-119"> - <!-- Note --></a> - </p> - <p class="foot"> - 119 (<a href="#linknoteref-119">return</a>)<br /> [ {o theos}.] - </p> - <p> - <a name="linknote-120" id="linknote-120"> - <!-- Note --></a> - </p> - <p class="foot"> - 120 (<a href="#linknoteref-120">return</a>)<br /> [ {khoris men gar - phoron}: many Editors substitute {phoron} for {phoron}, but {phoron} may - stand if taken not with {khoris} but with {to ekastoisi epeballon}.] - </p> - <p> - <a name="linknote-121" id="linknote-121"> - <!-- Note --></a> - </p> - <p class="foot"> - 121 (<a href="#linknoteref-121">return</a>)<br /> [ Cp. ch. 184, "the - Assyrian history."] - </p> - <p> - <a name="linknote-122" id="linknote-122"> - <!-- Note --></a> - </p> - <p class="foot"> - 122 (<a href="#linknoteref-122">return</a>)<br /> [ {uperthemenos}, a - conjectural emendation of {upothemenos}, cp. ch. 108 where the MSS. give - {uperthemenos}, (the Medicean with {upo} written above as a correction).] - </p> - <p> - <a name="linknote-123" id="linknote-123"> - <!-- Note --></a> - </p> - <p class="foot"> - 123 (<a href="#linknoteref-123">return</a>)<br /> [ Or "expose me to risk," - "stake my safety."] - </p> - <p> - <a name="linknote-124" id="linknote-124"> - <!-- Note --></a> - </p> - <p class="foot"> - 124 (<a href="#linknoteref-124">return</a>)<br /> [ Or "thou wilt suffer - the most evil kind of death": cp. ch. 167.] - </p> - <p> - <a name="linknote-12401" id="linknote-12401"> - <!-- Note --></a> - </p> - <p class="foot"> - 12401 (<a href="#linknoteref-12401">return</a>)<br /> [ {tas aggelias - pherein}, i.e. to have the office of {aggeliephoros} (ch. 120) or - {esaggeleus} (iii. 84), the chamberlain through whom communications - passed.] - </p> - <p> - <a name="linknote-125" id="linknote-125"> - <!-- Note --></a> - </p> - <p class="foot"> - 125 (<a href="#linknoteref-125">return</a>)<br /> [ {dialabein}. So - translated by Mr. Woods.] - </p> - <p> - <a name="linknote-126" id="linknote-126"> - <!-- Note --></a> - </p> - <p class="foot"> - 126 (<a href="#linknoteref-126">return</a>)<br /> [ {es tas anagkas}, "to - the necessity," mentioned above.] - </p> - <p> - <a name="linknote-127" id="linknote-127"> - <!-- Note --></a> - </p> - <p class="foot"> - 127 (<a href="#linknoteref-127">return</a>)<br /> [ Or "to celebrate good - fortune."] - </p> - <p> - <a name="linknote-128" id="linknote-128"> - <!-- Note --></a> - </p> - <p class="foot"> - 128 (<a href="#linknoteref-128">return</a>)<br /> [ {akreon kheiron te kai - podon}: cp. ii. 121 (e), {apotamonta en to omo ten kheira}.] - </p> - <p> - <a name="linknote-129" id="linknote-129"> - <!-- Note --></a> - </p> - <p class="foot"> - 129 (<a href="#linknoteref-129">return</a>)<br /> [ {esti te o pais kai - periesti}. So translated by Mr. Woods.] - </p> - <p> - <a name="linknote-130" id="linknote-130"> - <!-- Note --></a> - </p> - <p class="foot"> - 130 (<a href="#linknoteref-130">return</a>)<br /> [ {erkhe}: a few inferior - MSS. have {eikhe}, which is adopted by several Editors.] - </p> - <p> - <a name="linknote-131" id="linknote-131"> - <!-- Note --></a> - </p> - <p class="foot"> - 131 (<a href="#linknoteref-131">return</a>)<br /> [ {para smikra... - kekhoreke}, "have come out equal to trifles."] - </p> - <p> - <a name="linknote-132" id="linknote-132"> - <!-- Note --></a> - </p> - <p class="foot"> - 132 (<a href="#linknoteref-132">return</a>)<br /> [ {kuon}: cp. ch. 110.] - </p> - <p> - <a name="linknote-133" id="linknote-133"> - <!-- Note --></a> - </p> - <p class="foot"> - 133 (<a href="#linknoteref-133">return</a>)<br /> [ {su nun}, answering to - {se gar theoi eporeousi}: the MSS. and some Editors read {su nun}.] - </p> - <p> - <a name="linknote-134" id="linknote-134"> - <!-- Note --></a> - </p> - <p class="foot"> - 134 (<a href="#linknoteref-134">return</a>)<br /> [ i.e. of the race of - Perses: see vii. 61.] - </p> - <p> - <a name="linknote-135" id="linknote-135"> - <!-- Note --></a> - </p> - <p class="foot"> - 135 (<a href="#linknoteref-135">return</a>)<br /> [ "how his change from a - throne to slavery was as compared with that feast, etc.," i.e. what did he - think of it as a retribution.] - </p> - <p> - <a name="linknote-136" id="linknote-136"> - <!-- Note --></a> - </p> - <p class="foot"> - 136 (<a href="#linknoteref-136">return</a>)<br /> [ See ch. 106. The actual - duration of the Median supremacy would be therefore a hundred years.] - </p> - <p> - <a name="linknote-13601" id="linknote-13601"> - <!-- Note --></a> - </p> - <p class="foot"> - 13601 (<a href="#linknoteref-13601">return</a>)<br /> [ This is by some - altered to "Alilat," by comparison of iii. 8.] - </p> - <p> - <a name="linknote-137" id="linknote-137"> - <!-- Note --></a> - </p> - <p class="foot"> - 137 (<a href="#linknoteref-137">return</a>)<br /> [ {stemmasi}, i.e. the - chaplets wound round with wool which were worn at Hellenic sacrifices.] - </p> - <p> - <a name="linknote-138" id="linknote-138"> - <!-- Note --></a> - </p> - <p class="foot"> - 138 (<a href="#linknoteref-138">return</a>)<br /> [ {oulesi}.] - </p> - <p> - <a name="linknote-13801" id="linknote-13801"> - <!-- Note --></a> - </p> - <p class="foot"> - 13801 (<a href="#linknoteref-13801">return</a>)<br /> [ Cp. vii. 61.] - </p> - <p> - <a name="linknote-139" id="linknote-139"> - <!-- Note --></a> - </p> - <p class="foot"> - 139 (<a href="#linknoteref-139">return</a>)<br /> [ {sitoisi}: perhaps - "plain dishes."] - </p> - <p> - <a name="linknote-140" id="linknote-140"> - <!-- Note --></a> - </p> - <p class="foot"> - 140 (<a href="#linknoteref-140">return</a>)<br /> [ {proskuneei}, i.e. - kisses his feet or the ground.] - </p> - <p> - <a name="linknote-141" id="linknote-141"> - <!-- Note --></a> - </p> - <p class="foot"> - 141 (<a href="#linknoteref-141">return</a>)<br /> [ {ton legomenon}, a - correction of {to legomeno}. (The Medicean MS. has {toi legomenoi} like - the rest, not {toi legomeno}, as stated by Stein.)] - </p> - <p> - <a name="linknote-142" id="linknote-142"> - <!-- Note --></a> - </p> - <p class="foot"> - 142 (<a href="#linknoteref-142">return</a>)<br /> [ {ekhomenon, kata ton - auton de logon}: the MSS. and most Editors have {ekhomenon}. {kata ton - auton de logon}; "and this same rule the Persians observe in giving - honour." This, however, makes it difficult (though not impossible) to - refer {to ethnos} in the next clause to the Medes, and it can hardly be - referred to the Persians, who certainly had not the same system of - government. Perhaps however we may translate thus, "for each race extended - forward thus their rule or their deputed authority."] - </p> - <p> - <a name="linknote-143" id="linknote-143"> - <!-- Note --></a> - </p> - <p class="foot"> - 143 (<a href="#linknoteref-143">return</a>)<br /> [ Cp. vii. 194.] - </p> - <p> - <a name="linknote-144" id="linknote-144"> - <!-- Note --></a> - </p> - <p class="foot"> - 144 (<a href="#linknoteref-144">return</a>)<br /> [ {polloi}: omitted, or - corrected variously, by Editors. There is, perhaps, something wrong about - the text in the next clause also, for it seems clear that white doves were - not objected to by the Persians. See Stein's note.] - </p> - <p> - <a name="linknote-145" id="linknote-145"> - <!-- Note --></a> - </p> - <p class="foot"> - 145 (<a href="#linknoteref-145">return</a>)<br /> [ See ch. 95.] - </p> - <p> - <a name="linknote-146" id="linknote-146"> - <!-- Note --></a> - </p> - <p class="foot"> - 146 (<a href="#linknoteref-146">return</a>)<br /> [ These words, "neither - those towards the East nor those towards the West" have perhaps been - interpolated as an explanation of {ta ano} and {ta kato}. As an - explanation they can hardly be correct, but the whole passage is vaguely - expressed.] - </p> - <p> - <a name="linknote-147" id="linknote-147"> - <!-- Note --></a> - </p> - <p class="foot"> - 147 (<a href="#linknoteref-147">return</a>)<br /> [ {tropous tesseras - paragogeon}.] - </p> - <p> - <a name="linknote-148" id="linknote-148"> - <!-- Note --></a> - </p> - <p class="foot"> - 148 (<a href="#linknoteref-148">return</a>)<br /> [ i.e. the Asiatic - Ionians who had formed a separate confederacy. Some understand it to mean - the Milesians, but this would give no satisfactory connection with what - follows.] - </p> - <p> - <a name="linknote-149" id="linknote-149"> - <!-- Note --></a> - </p> - <p class="foot"> - 149 (<a href="#linknoteref-149">return</a>)<br /> [ {pentapolios}.] - </p> - <p> - <a name="linknote-150" id="linknote-150"> - <!-- Note --></a> - </p> - <p class="foot"> - 150 (<a href="#linknoteref-150">return</a>)<br /> [ {exapolios}.] - </p> - <p> - <a name="linknote-151" id="linknote-151"> - <!-- Note --></a> - </p> - <p class="foot"> - 151 (<a href="#linknoteref-151">return</a>)<br /> [ {mesogaioi}. Several of - the other cities are at some distance from the coast, but the region is - meant in each case rather than the city (hence such forms as - {Tritaiees}).] - </p> - <p> - <a name="linknote-152" id="linknote-152"> - <!-- Note --></a> - </p> - <p class="foot"> - 152 (<a href="#linknoteref-152">return</a>)<br /> [ {'Elikonio}.] - </p> - <p> - <a name="linknote-153" id="linknote-153"> - <!-- Note --></a> - </p> - <p class="foot"> - 153 (<a href="#linknoteref-153">return</a>)<br /> [ This is condemned as an - interpolation by some Editors.] - </p> - <p> - <a name="linknote-154" id="linknote-154"> - <!-- Note --></a> - </p> - <p class="foot"> - 154 (<a href="#linknoteref-154">return</a>)<br /> [ {oreon de ekousan ouk - omoios}.] - </p> - <p> - <a name="linknote-155" id="linknote-155"> - <!-- Note --></a> - </p> - <p class="foot"> - 155 (<a href="#linknoteref-155">return</a>)<br /> [ {katastas}: cp. iii. - 46.] - </p> - <p> - <a name="linknote-156" id="linknote-156"> - <!-- Note --></a> - </p> - <p class="foot"> - 156 (<a href="#linknoteref-156">return</a>)<br /> [ {ktesamenoi}: Stein - reads {stesamenoi} by conjecture: cp. vi. 58.] - </p> - <p> - <a name="linknote-157" id="linknote-157"> - <!-- Note --></a> - </p> - <p class="foot"> - 157 (<a href="#linknoteref-157">return</a>)<br /> [ {phrontizo me ariston - e}. The translation is Rawlinson's.] - </p> - <p> - <a name="linknote-158" id="linknote-158"> - <!-- Note --></a> - </p> - <p class="foot"> - 158 (<a href="#linknoteref-158">return</a>)<br /> [ {kephale anamaxas}: cp. - Hom. Od. xix. 92.] - </p> - <p> - <a name="linknote-159" id="linknote-159"> - <!-- Note --></a> - </p> - <p class="foot"> - 159 (<a href="#linknoteref-159">return</a>)<br /> [ {es tous Bragkhidas}, - i.e. the priests of the temple. The name of the place {Bragkhidai} is - feminine, cp. ch. 92.] - </p> - <p> - <a name="linknote-160" id="linknote-160"> - <!-- Note --></a> - </p> - <p class="foot"> - 160 (<a href="#linknoteref-160">return</a>)<br /> [ {onax}, addressing - Apollo.] - </p> - <p> - <a name="linknote-161" id="linknote-161"> - <!-- Note --></a> - </p> - <p class="foot"> - 161 (<a href="#linknoteref-161">return</a>)<br /> [ {exaipee tous - strouthous k.t.l.} The verb is one which is commonly used of the - destruction and depopulation of cities, cp. ch. 176. (Stein.)] - </p> - <p> - <a name="linknote-162" id="linknote-162"> - <!-- Note --></a> - </p> - <p class="foot"> - 162 (<a href="#linknoteref-162">return</a>)<br /> [ {tou de 'Atarneos - toutou esti khoros tes Musies}.] - </p> - <p> - <a name="linknote-163" id="linknote-163"> - <!-- Note --></a> - </p> - <p class="foot"> - 163 (<a href="#linknoteref-163">return</a>)<br /> [ {ouk oligoi stadioi}.] - </p> - <p> - <a name="linknote-164" id="linknote-164"> - <!-- Note --></a> - </p> - <p class="foot"> - 164 (<a href="#linknoteref-164">return</a>)<br /> [ {katirosai}, i.e. - dedicate it to the king as a token of submission.] - </p> - <p> - <a name="linknote-165" id="linknote-165"> - <!-- Note --></a> - </p> - <p class="foot"> - 165 (<a href="#linknoteref-165">return</a>)<br /> [ i.e. Corsica.] - </p> - <p> - <a name="linknote-166" id="linknote-166"> - <!-- Note --></a> - </p> - <p class="foot"> - 166 (<a href="#linknoteref-166">return</a>)<br /> [ {anaphanenai}: the MSS. - have {anaphenai}, which can only be translated by supplying {ton ponton} - from {katepontosan}, "till the sea produced it again," but this is hardly - satisfactory.] - </p> - <p> - <a name="linknote-167" id="linknote-167"> - <!-- Note --></a> - </p> - <p class="foot"> - 167 (<a href="#linknoteref-167">return</a>)<br /> [ {Karkhedonioi}.] - </p> - <p> - <a name="linknote-168" id="linknote-168"> - <!-- Note --></a> - </p> - <p class="foot"> - 168 (<a href="#linknoteref-168">return</a>)<br /> [ {elakhon te auton pollo - pleious}. Several Editors suppose that words have been lost or that the - text is corrupt. I understand it to mean that many more of them fell into - the hands of the enemy than were rescued by their own side. Some translate - "divided most of them by lot"; but this would be {dielakhon}, and the - proceeding would have no object if the prisoners were to be put to death - at once. For {pleious} Stein reads {pleistous}.] - </p> - <p> - <a name="linknote-169" id="linknote-169"> - <!-- Note --></a> - </p> - <p class="foot"> - 169 (<a href="#linknoteref-169">return</a>)<br /> [ {ton Kurnon... ktisai - eron eonta, all' ou ten neson}.] - </p> - <p> - <a name="linknote-170" id="linknote-170"> - <!-- Note --></a> - </p> - <p class="foot"> - 170 (<a href="#linknoteref-170">return</a>)<br /> [ {bouleuterion}.] - </p> - <p> - <a name="linknote-171" id="linknote-171"> - <!-- Note --></a> - </p> - <p class="foot"> - 171 (<a href="#linknoteref-171">return</a>)<br /> [ {outoi}: the MSS. have - {outo}.] - </p> - <p> - <a name="linknote-172" id="linknote-172"> - <!-- Note --></a> - </p> - <p class="foot"> - 172 (<a href="#linknoteref-172">return</a>)<br /> [ {autokhthonas - epeirotas}.] - </p> - <p> - <a name="linknote-173" id="linknote-173"> - <!-- Note --></a> - </p> - <p class="foot"> - 173 (<a href="#linknoteref-173">return</a>)<br /> [ Many Editors insert - {oi} before {tes khores tes spheteres} and alter the punctuation - accordingly.] - </p> - <p> - <a name="linknote-174" id="linknote-174"> - <!-- Note --></a> - </p> - <p class="foot"> - 174 (<a href="#linknoteref-174">return</a>)<br /> [ Or "all their land came - within the isthmus."] - </p> - <p> - <a name="linknote-175" id="linknote-175"> - <!-- Note --></a> - </p> - <p class="foot"> - 175 (<a href="#linknoteref-175">return</a>)<br /> [ {epexiontes}: the MSS. - have {upexiontes}, which Mr. Woods explains to mean "coming forth - suddenly."] - </p> - <p> - <a name="linknote-176" id="linknote-176"> - <!-- Note --></a> - </p> - <p class="foot"> - 176 (<a href="#linknoteref-176">return</a>)<br /> [ {epexelthontes}: the - MSS. have {upexelthontes}.] - </p> - <p> - <a name="linknote-177" id="linknote-177"> - <!-- Note --></a> - </p> - <p class="foot"> - 177 (<a href="#linknoteref-177">return</a>)<br /> [ {stadion}, and so - throughout.] - </p> - <p> - <a name="linknote-178" id="linknote-178"> - <!-- Note --></a> - </p> - <p class="foot"> - 178 (<a href="#linknoteref-178">return</a>)<br /> [ The "royal cubit" - appears to have measured about twenty-one inches.] - </p> - <p> - <a name="linknote-179" id="linknote-179"> - <!-- Note --></a> - </p> - <p class="foot"> - 179 (<a href="#linknoteref-179">return</a>)<br /> [ {tous agkhonas}, the - walls on the North and South of the city, called so because built at an - angle with the side walls.] - </p> - <p> - <a name="linknote-180" id="linknote-180"> - <!-- Note --></a> - </p> - <p class="foot"> - 180 (<a href="#linknoteref-180">return</a>)<br /> [ {laurai}, "lanes."] - </p> - <p> - <a name="linknote-181" id="linknote-181"> - <!-- Note --></a> - </p> - <p class="foot"> - 181 (<a href="#linknoteref-181">return</a>)<br /> [ {kai autai}, but - perhaps the text is not sound.] - </p> - <p> - <a name="linknote-182" id="linknote-182"> - <!-- Note --></a> - </p> - <p class="foot"> - 182 (<a href="#linknoteref-182">return</a>)<br /> [ {thorex}, as opposed to - the inner wall, which would be the {kithon} (cp. vii. 139).] - </p> - <p> - <a name="linknote-183" id="linknote-183"> - <!-- Note --></a> - </p> - <p class="foot"> - 183 (<a href="#linknoteref-183">return</a>)<br /> [ {steinoteron}: Mr. - Woods says "of less thickness," the top of the wall being regarded as a - road.] - </p> - <p> - <a name="linknote-184" id="linknote-184"> - <!-- Note --></a> - </p> - <p class="foot"> - 184 (<a href="#linknoteref-184">return</a>)<br /> [ {duo stadion pante}, - i.e. 404 yards square.] - </p> - <p> - <a name="linknote-185" id="linknote-185"> - <!-- Note --></a> - </p> - <p class="foot"> - 185 (<a href="#linknoteref-185">return</a>)<br /> [ {tou irou}, i.e. the - sacred precincts; cp. {en to temenei touto}.] - </p> - <p> - <a name="linknote-186" id="linknote-186"> - <!-- Note --></a> - </p> - <p class="foot"> - 186 (<a href="#linknoteref-186">return</a>)<br /> [ {neos}, the inner house - of the temple.] - </p> - <p> - <a name="linknote-187" id="linknote-187"> - <!-- Note --></a> - </p> - <p class="foot"> - 187 (<a href="#linknoteref-187">return</a>)<br /> [ {promantis}.] - </p> - <p> - <a name="linknote-188" id="linknote-188"> - <!-- Note --></a> - </p> - <p class="foot"> - 188 (<a href="#linknoteref-188">return</a>)<br /> [ {ta telea ton - probaton}.] - </p> - <p> - <a name="linknote-189" id="linknote-189"> - <!-- Note --></a> - </p> - <p class="foot"> - 189 (<a href="#linknoteref-189">return</a>)<br /> [ "at that time."] - </p> - <p> - <a name="linknote-18901" id="linknote-18901"> - <!-- Note --></a> - </p> - <p class="foot"> - 18901 (<a href="#linknoteref-18901">return</a>)<br /> [ {katapleontes ton - Euphreten}: the MSS. have {katapleontes es ton E}. (It is not true, as - stated by Abicht, that the Medicean MS. omits {es}.)] - </p> - <p> - <a name="linknote-190" id="linknote-190"> - <!-- Note --></a> - </p> - <p class="foot"> - 190 (<a href="#linknoteref-190">return</a>)<br /> [ {oligon ti parateinousa - apo tou potamou}.] - </p> - <p> - <a name="linknote-191" id="linknote-191"> - <!-- Note --></a> - </p> - <p class="foot"> - 191 (<a href="#linknoteref-191">return</a>)<br /> [ {ou gar ameinon}, an - Epic phrase, cp. iii. 71 and 82.] - </p> - <p> - <a name="linknote-192" id="linknote-192"> - <!-- Note --></a> - </p> - <p class="foot"> - 192 (<a href="#linknoteref-192">return</a>)<br /> [ {eskeuasmenos}, a - conjectural emendation of {eskeuasmenoisi}, "with provisions well - prepared."] - </p> - <p> - <a name="linknote-193" id="linknote-193"> - <!-- Note --></a> - </p> - <p class="foot"> - 193 (<a href="#linknoteref-193">return</a>)<br /> [ {kateteine - skhoinoteneas upodexas diorukhas}. Stein understands {kateteine ten - stratien} (resumed afterwards by {diataxas}), "he extended his army, - having first marked out channels straight by lines."] - </p> - <p> - <a name="linknote-194" id="linknote-194"> - <!-- Note --></a> - </p> - <p class="foot"> - 194 (<a href="#linknoteref-194">return</a>)<br /> [ {proesaxanto}, from - {proesago}: it may be however from {prosatto}, "they had heaped together - provisions for themselves beforehand."] - </p> - <p> - <a name="linknote-195" id="linknote-195"> - <!-- Note --></a> - </p> - <p class="foot"> - 195 (<a href="#linknoteref-195">return</a>)<br /> [ {ten stratien apasan}. - Stein thinks that some correction is needed.] - </p> - <p> - <a name="linknote-196" id="linknote-196"> - <!-- Note --></a> - </p> - <p class="foot"> - 196 (<a href="#linknoteref-196">return</a>)<br /> [ {oi d' an perudontes - k.t.l.}: the MSS. have {oud' an perudontes}, "they would not even have - allowed them to enter the city (from the river)," but the negative is - awkward referring to the participle alone, and the admission of the enemy - to the river-bed within the city would have been an essential part of the - scheme, not to be omitted in the description.] - </p> - <p> - <a name="linknote-197" id="linknote-197"> - <!-- Note --></a> - </p> - <p class="foot"> - 197 (<a href="#linknoteref-197">return</a>)<br /> [ The Attic <i>medimnos</i> - (= 48 <i>choinikes</i>) was rather less than 12 gallons.] - </p> - <p> - <a name="linknote-198" id="linknote-198"> - <!-- Note --></a> - </p> - <p class="foot"> - 198 (<a href="#linknoteref-198">return</a>)<br /> [ {ton tes Demetros - karpon}.] - </p> - <p> - <a name="linknote-199" id="linknote-199"> - <!-- Note --></a> - </p> - <p class="foot"> - 199 (<a href="#linknoteref-199">return</a>)<br /> [ Stein supposes that - words have fallen out before {ta gar de alla dendrea}, chiefly because - some mention of the palm-trees might have been expected here.] - </p> - <p> - <a name="linknote-200" id="linknote-200"> - <!-- Note --></a> - </p> - <p class="foot"> - 200 (<a href="#linknoteref-200">return</a>)<br /> [ {phoinikeious}: some - Editors (following Valla) have altered this to {phoinikeiou} ("casks of - palm-wine"), but it is not likely that palm-wine would have been thus - imported, see ch. 193.] - </p> - <p> - <a name="linknote-201" id="linknote-201"> - <!-- Note --></a> - </p> - <p class="foot"> - 201 (<a href="#linknoteref-201">return</a>)<br /> [ {kai o men eso elkei to - plektron o de exo otheei}. I take it to mean that there is one - steering-oar on each side, and the "inside" is the side nearer to the bank - of the river. The current would naturally run faster on the "outside" and - consequently would tend to turn the boat round, and therefore the inside - oarsman pulls his oar constantly towards himself and the outside man - pushes his oar from himself (i.e. backs water), to keep the boat straight. - Various explanations are given. Stein takes {eso, exo} with the verbs, - "one draws the boat towards himself, the other pushes it from himself." - Mr. Woods understands that only one oar is used at a time and by two men - looking different ways, of whom {o men eso} is he who stands nearest to - the side of the boat.] - </p> - <p> - <a name="linknote-202" id="linknote-202"> - <!-- Note --></a> - </p> - <p class="foot"> - 202 (<a href="#linknoteref-202">return</a>)<br /> [ If the talents meant - are Euboic, this would be about 170 tons.] - </p> - <p> - <a name="linknote-203" id="linknote-203"> - <!-- Note --></a> - </p> - <p class="foot"> - 203 (<a href="#linknoteref-203">return</a>)<br /> [ {mitresi}: cp. vii. - 62.] - </p> - <p> - <a name="linknote-204" id="linknote-204"> - <!-- Note --></a> - </p> - <p class="foot"> - 204 (<a href="#linknoteref-204">return</a>)<br /> [ {os an ai parthenoi - ginoiato}, equivalent to {osai aei parthenoi ginoiato}, which Stein - suggests as a correction.] - </p> - <p> - <a name="linknote-205" id="linknote-205"> - <!-- Note --></a> - </p> - <p class="foot"> - 205 (<a href="#linknoteref-205">return</a>)<br /> [ This sentence, "in - order that—city," is thought by Stein to be either interpolated or - misplaced.] - </p> - <p> - <a name="linknote-206" id="linknote-206"> - <!-- Note --></a> - </p> - <p class="foot"> - 206 (<a href="#linknoteref-206">return</a>)<br /> [ {katestekee}: some - Editors adopt the correction {katesteke}, "is established."] - </p> - <p> - <a name="linknote-207" id="linknote-207"> - <!-- Note --></a> - </p> - <p class="foot"> - 207 (<a href="#linknoteref-207">return</a>)<br /> [ {iron}, afterwards - called {temenos}.] - </p> - <p> - <a name="linknote-208" id="linknote-208"> - <!-- Note --></a> - </p> - <p class="foot"> - 208 (<a href="#linknoteref-208">return</a>)<br /> [ {panta tropon odon}: - some MSS. have {odon} for {odon}, and {odon ekhousi} might perhaps mean - "afford a passage." (The reading of the Medicean MS. is {odon}.)] - </p> - <p> - <a name="linknote-209" id="linknote-209"> - <!-- Note --></a> - </p> - <p class="foot"> - 209 (<a href="#linknoteref-209">return</a>)<br /> [ "I call upon Mylitta - against thee"; or perhaps, "I call upon Mylitta to be favourable to - thee."] - </p> - <p> - <a name="linknote-210" id="linknote-210"> - <!-- Note --></a> - </p> - <p class="foot"> - 210 (<a href="#linknoteref-210">return</a>)<br /> [ {aposiosamene te - theo}.] - </p> - <p> - <a name="linknote-211" id="linknote-211"> - <!-- Note --></a> - </p> - <p class="foot"> - 211 (<a href="#linknoteref-211">return</a>)<br /> [ {eideos te epammenai - eisi kai megatheos}.] - </p> - <p> - <a name="linknote-212" id="linknote-212"> - <!-- Note --></a> - </p> - <p class="foot"> - 212 (<a href="#linknoteref-212">return</a>)<br /> [ {patriai}.] - </p> - <p> - <a name="linknote-213" id="linknote-213"> - <!-- Note --></a> - </p> - <p class="foot"> - 213 (<a href="#linknoteref-213">return</a>)<br /> [ {antion}.] - </p> - <p> - <a name="linknote-214" id="linknote-214"> - <!-- Note --></a> - </p> - <p class="foot"> - 214 (<a href="#linknoteref-214">return</a>)<br /> [ That is perhaps, "if - one rows as well as sails," using oars when the wind is not favourable, - cp. ii. 11.] - </p> - <p> - <a name="linknote-215" id="linknote-215"> - <!-- Note --></a> - </p> - <p class="foot"> - 215 (<a href="#linknoteref-215">return</a>)<br /> [ {genomene}, or - {ginomene}, "which he met with."] - </p> - <p> - <a name="linknote-216" id="linknote-216"> - <!-- Note --></a> - </p> - <p class="foot"> - 216 (<a href="#linknoteref-216">return</a>)<br /> [ {eonta akharita}: most - of the MSS. have {ta eonta akharita}, with which reading the sentence - would be, "the sufferings which I have, have proved bitter lessons of - wisdom to me."] - </p> - <p> - <a name="linknote-217" id="linknote-217"> - <!-- Note --></a> - </p> - <p class="foot"> - 217 (<a href="#linknoteref-217">return</a>)<br /> [ {me eie}.] - </p> - <p> - <a name="linknote-218" id="linknote-218"> - <!-- Note --></a> - </p> - <p class="foot"> - 218 (<a href="#linknoteref-218">return</a>)<br /> [ {tou katharou stratou}, - perhaps "the effective part," without the encumbrances, cp. iv. 135.] - </p> - <p> - <a name="linknote-219" id="linknote-219"> - <!-- Note --></a> - </p> - <p class="foot"> - 219 (<a href="#linknoteref-219">return</a>)<br /> [ {alexomenous}.] - </p> - <p> - <a name="linknote-220" id="linknote-220"> - <!-- Note --></a> - </p> - <p class="foot"> - 220 (<a href="#linknoteref-220">return</a>)<br /> [ {sagaris nomizontes - ekhein}: cp. iv. 5.] - </p> - <p> - <a name="linknote-221" id="linknote-221"> - <!-- Note --></a> - </p> - <p class="foot"> - 221 (<a href="#linknoteref-221">return</a>)<br /> [ {maskhalisteras}.] - </p> - <p> - <a name="linknote-222" id="linknote-222"> - <!-- Note --></a> - </p> - <p class="foot"> - 222 (<a href="#linknoteref-222">return</a>)<br /> [ {thuousi}.] - </p> - <p> - <a name="linknote-223" id="linknote-223"> - <!-- Note --></a> - </p> - <p class="foot"> - 223 (<a href="#linknoteref-223">return</a>)<br /> [ {nomos}: the conjecture - {noos}, "meaning," which is adopted by many Editors, may be right; but - {nomos} seems to mean the "customary rule" which determines this form of - sacrifice, the rule namely of "swift to the swift."] - </p> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> <a name="link22H_4_0001" id="link22H_4_0001"> - <!-- H2 anchor --> </a> - </p> - <h2> - BOOK II. THE SECOND BOOK OF THE HISTORIES, CALLED EUTERPE - </h2> - <p> - 1. When Cyrus had brought his life to an end, Cambyses received the royal - power in succession, being the son of Cyrus and of Cassandane the daughter - of Pharnaspes, for whose death, which came about before his own, Cyrus had - made great mourning himself and also had proclaimed to all those over whom - he bore rule that they should make mourning for her: Cambyses, I say, - being the son of this woman and of Cyrus, regarded the Ionians and - Aiolians as slaves inherited from his father; and he proceeded to march an - army against Egypt, taking with him as helpers not only the other nations - of which he was the ruler, but also those of the Hellenes over whom he had - power besides. - </p> - <hr /> - <p> - 2. Now the Egyptians, before the time when Psammetichos <a - href="#link2note-1" name="link2noteref-1" id="link2noteref-1">1</a> became - king over them, were wont to suppose that they had come into being first - of all men; but since the time when Psammetichos having become king - desired to know what men had come into being first, they suppose that the - Phrygians came into being before themselves, but they themselves before - all other men. Now Psammetichos, when he was not able by inquiry to find - out any means of knowing who had come into being first of all men, - contrived a device of the following kind:—Taking two new-born - children belonging to persons of the common sort he gave them to a - shepherd to bring up at the place where his flocks were, with a manner of - bringing up such as I shall say, charging him namely that no man should - utter any word in their presence, and that they should be placed by - themselves in a room where none might come, and at the proper time he - should bring to them she-goats, and when he had satisfied them with milk - he should do for them whatever else was needed. These things Psammetichos - did and gave him this charge wishing to hear what word the children would - let break forth first, after they had ceased from wailings without sense. - And accordingly so it came to pass; for after a space of two years had - gone by, during which the shepherd went on acting so, at length, when he - opened the door and entered, both the children fell before him in entreaty - and uttered the word <i>bekos</i>, stretching forth their hands. At first - when he heard this the shepherd kept silence; but since this word was - often repeated, as he visited them constantly and attended to them, at - last he declared the matter to his master, and at his command he brought - the children before his face. Then Psammetichos having himself also heard - it, began to inquire about what nation of men named anything <i>bekos</i>, - and inquiring he found that the Phrygians had this name for bread. In this - manner and guided by an indication such as this, the Egyptians were - brought to allow that the Phrygians were a more ancient people than - themselves. - </p> - <p> - 3. That so it came to pass I heard from the priests of that Hephaistos who - dwells at Memphis; <a href="#link2note-2" name="link2noteref-2" - id="link2noteref-2">2</a> but the Hellenes relate, besides many other idle - tales, that Psammetichos cut out the tongues of certain women, and then - caused the children to live with these women. - </p> - <p> - With regard then to the rearing of the children they related so much as I - have said: and I heard also other things at Memphis when I had speech with - the priests of Hephaistos. Moreover I visited both Thebes and Heliopolis - <a href="#link2note-3" name="link2noteref-3" id="link2noteref-3">3</a> for - this very cause, namely because I wished to know whether the priests at - these places would agree in their accounts with those at Memphis; for the - men of Heliopolis are said to be the most learned in records of the - Egyptians. Those of their narrations which I heard with regard to the gods - I am not earnest to relate in full, but I shall name them only, <a - href="#link2note-4" name="link2noteref-4" id="link2noteref-4">4</a> - because I consider that all men are equally ignorant of these matters: <a - href="#link2note-5" name="link2noteref-5" id="link2noteref-5">5</a> and - whatever things of them I may record, I shall record only because I am - compelled by the course of the story. - </p> - <p> - 4. But as to those matters which concern men, the priests agreed with one - another in saying that the Egyptians were the first of all men on earth to - find out the course of the year, having divided the seasons into twelve - parts to make up the whole; and this they said they found out from the - stars: and they reckon to this extent more wisely than the Hellenes, as it - seems to me, inasmuch as the Hellenes throw in an intercalated month every - other year, to make the seasons right, whereas the Egyptians, reckoning - the twelve months at thirty days each, bring in also every year five days - beyond the number, and thus the circle of their seasons is completed and - comes round to the same point whence it set out. They said moreover that - the Egyptians were the first who brought into use appellations for the - twelve gods and the Hellenes took up the use from them; and that they were - the first who assigned altars and images and temples to the gods, and who - engraved figures on stones; and with regard to the greater number of these - things they showed me by actual facts that they had happened so. They said - also that the first man <a href="#link2note-6" name="link2noteref-6" - id="link2noteref-6">6</a> who became king of Egypt was Min; <a - href="#link2note-7" name="link2noteref-7" id="link2noteref-7">7</a> and - that in his time all Egypt except the district of Thebes <a - href="#link2note-8" name="link2noteref-8" id="link2noteref-8">8</a> was a - swamp, and none of the regions were then above water which now lie below - the lake of Moiris, to which lake it is a voyage of seven days up the - river from the sea: - </p> - <p> - 5, and I thought that they said well about the land; for it is manifest in - truth even to a person who has not heard it beforehand but has only seen, - at least if he have understanding, that the Egypt to which the Hellenes - come in ships is a land which has been won by the Egyptians as an - addition, and that it is a gift of the river: moreover the regions which - lie above this lake also for a distance of three days' sail, about which - they did not go on to say anything of this kind, are nevertheless another - instance of the same thing: for the nature of the land of Egypt is as - follows:—First when you are still approaching it in a ship and are - distant a day's run from the land, if you let down a sounding-line you - will bring up mud and will find yourself in eleven fathoms. This then so - far shows that there is a silting forward of the land. - </p> - <p> - 6. Then secondly, as to Egypt itself, the extent of it along the sea is - sixty <i>schoines</i>, according to our definition of Egypt as extending - from the Gulf of Plinthine to the Serbonian lake, along which stretches - Mount Casion; from this lake then <a href="#link2note-9" - name="link2noteref-9" id="link2noteref-9">9</a> the sixty <i>schoines</i> - are reckoned: for those of men who are poor in land have their country - measured by fathoms, those who are less poor by furlongs, those who have - much land by parasangs, and those who have land in very great abundance by - <i>schoines</i>: now the parasang is equal to thirty furlongs, and each <i>schoine</i>, - which is an Egyptian measure, is equal to sixty furlongs. So there would - be an extent of three thousand six hundred furlongs for the coast-land of - Egypt. <a href="#link2note-10" name="link2noteref-10" id="link2noteref-10">10</a> - </p> - <p> - 7. From thence and as far as Heliopolis inland Egypt is broad, and the - land is all flat and without springs of water <a href="#link2note-11" - name="link2noteref-11" id="link2noteref-11">11</a> and formed of mud: and - the road as one goes inland from the sea to Heliopolis is about the same - in length as that which leads from the altar of the twelve gods at Athens - to Pisa and the temple of Olympian Zeus: reckoning up you would find the - difference very small by which these roads fail of being equal in length, - not more indeed than fifteen furlongs; for the road from Athens to Pisa - wants fifteen furlongs of being fifteen hundred, while the road to - Heliopolis from the sea reaches that number completely. - </p> - <p> - 8. From Heliopolis however, as you go up, Egypt is narrow; for on the one - side a mountain-range belonging to Arabia stretches along by the side of - it, going in a direction from North towards the midday and the South Wind, - tending upwards without a break to that which is called the Erythraian - Sea, in which range are the stone-quarries which were used in cutting - stone for the pyramids at Memphis. On this side then the mountain ends - where I have said, and then takes a turn back; <a href="#link2note-12" - name="link2noteref-12" id="link2noteref-12">12</a> and where it is widest, - as I was informed, it is a journey of two months across from East to West; - and the borders of it which turn towards the East are said to produce - frankincense. Such then is the nature of this mountain-range; and on the - side of Egypt towards Libya another range extends, rocky and enveloped in - sand: in this are the pyramids, and it runs in the same direction as those - parts of the Arabian mountains which go towards the midday. So then, I - say, from Heliopolis the land has no longer a great extent so far as it - belongs to Egypt, <a href="#link2note-13" name="link2noteref-13" - id="link2noteref-13">13</a> and for about four <a href="#link2note-14" - name="link2noteref-14" id="link2noteref-14">14</a> days' sail up the river - Egypt properly so called is narrow: and the space between the - mountain-ranges which have been mentioned is plain-land, but where it is - narrowest it did not seem to me to exceed two hundred furlongs from the - Arabian mountains to those which are called the Libyan. After this again - Egypt is broad. - </p> - <p> - 9. Such is the nature of this land: and from Heliopolis to Thebes is a - voyage up the river of nine days, and the distance of the journey in - furlongs is four thousand eight hundred and sixty, the number of the <i>schoines</i> - being eighty-one. If these measures of Egypt in furlongs be put together - the result is as follows:—I have already before this shown that the - distance along the sea amounts to three thousand six hundred furlongs, and - I will now declare what the distance is inland from the sea to Thebes, - namely six thousand one hundred and twenty furlongs: and again the - distance from Thebes to the city called Elephantine is one thousand eight - hundred furlongs. - </p> - <p> - 10. Of this land then, concerning which I have spoken, it seemed to myself - also, according as the priests said, that the greater part had been won as - an addition by the Egyptians; for it was evident to me that the space - between the aforesaid mountain-ranges, which lie above the city of - Memphis, once was a gulf of the sea, like the regions about Ilion and - Teuthrania and Ephesos and the plain of the Maiander, if it be permitted - to compare small things with great; and small these are in comparison, for - of the rivers which heaped up the soil in those regions none is worthy to - be compared in volume with a single one of the mouths of the Nile, which - has five mouths. <a href="#link2note-15" name="link2noteref-15" - id="link2noteref-15">15</a> Moreover there are other rivers also, not in - size at all equal to the Nile, which have performed great feats; of which - I can mention the names of several, and especially the Acheloös, which - flowing through Acarnania and so issuing out into the sea has already made - half of the Echinades from islands into mainland. - </p> - <p> - 11. Now there is in the land of Arabia, not far from Egypt, a gulf of the - sea running in from that which is called the Erythraian Sea, very long and - narrow, as I am about to tell. With respect to the length of the voyage - along it, one who set out from the innermost point to sail out through it - into the open sea, would spend forty days upon the voyage, using oars; <a - href="#link2note-16" name="link2noteref-16" id="link2noteref-16">16</a> - and with respect to breadth, where the gulf is broadest it is half a day's - sail across: and there is in it an ebb and flow of tide every day. Just - such another gulf I suppose that Egypt was, and that the one ran in - towards Ethiopia from the Northern Sea, and the other, the Arabian, of - which I am about to speak, <a href="#link2note-17" name="link2noteref-17" - id="link2noteref-17">17</a> tended from the South towards Syria, the gulfs - boring in so as almost to meet at their extreme points, and passing by one - another with but a small space left between. If then the stream of the - Nile should turn aside into this Arabian gulf, what would hinder that gulf - from being filled up with silt as the river continued to flow, at all - events within a period of twenty thousand years? indeed for my part I am - of opinion that it would be filled up even within ten thousand years. How, - then, in <a href="#link2note-18" name="link2noteref-18" - id="link2noteref-18">18</a> all the time that has elapsed before I came - into being should not a gulf be filled up even of much greater size than - this by a river so great and so active? - </p> - <p> - 12. As regards Egypt then, I both believe those who say that things are - so, and for myself also I am strongly of opinion that they are so; because - I have observed that Egypt runs out into the sea further than the - adjoining land, and that shells are found upon the mountains of it, and an - efflorescence of salt forms upon the surface, so that even the pyramids - are being eaten away by it, and moreover that of all the mountains of - Egypt, the range which lies above Memphis is the only one which has sand: - besides which I notice that Egypt resembles neither the land of Arabia, - which borders upon it, nor Libya, nor yet Syria (for they are Syrians who - dwell in the parts of Arabia lying along the sea), but that it has soil - which is black and easily breaks up, <a href="#link2note-19" - name="link2noteref-19" id="link2noteref-19">19</a> seeing that it is in - truth mud and silt brought down from Ethiopia by the river: but the soil - of Libya, we know, is reddish in colour and rather sandy, while that of - Arabia and Syria is somewhat clayey and rocky. <a href="#link2note-1901" - name="link2noteref-1901" id="link2noteref-1901">1901</a> - </p> - <p> - 13. The priests also gave me a strong proof concerning this land as - follows, namely that in the reign of king Moiris, whenever the river - reached a height of at least eight cubits <a href="#link2note-20" - name="link2noteref-20" id="link2noteref-20">20</a> it watered Egypt below - Memphis; and not yet nine hundred years had gone by since the death of - Moiris, when I heard these things from the priests: now however, unless - the river rises to sixteen cubits, or fifteen at the least, it does not go - over the land. I think too that those Egyptians who dwell below the lake - of Moiris and especially in that region which is called the Delta, if that - land continues to grow in height according to this proportion and to - increase similarly in extent, <a href="#link2note-21" - name="link2noteref-21" id="link2noteref-21">21</a> will suffer for all - remaining time, from the Nile not overflowing their land, that same thing - which they themselves said that the Hellenes would at some time suffer: - for hearing that the whole land of the Hellenes has rain and is not - watered by rivers as theirs is, they said that the Hellenes would at some - time be disappointed of a great hope and would suffer the ills of famine. - This saying means that if the god <a href="#link2note-22" - name="link2noteref-22" id="link2noteref-22">22</a> shall not send them - rain, but shall allow drought to prevail for a long time, the Hellenes - will be destroyed by hunger; for they have in fact no other supply of - water to save them except from Zeus alone. - </p> - <p> - 14. This has been rightly said by the Egyptians with reference to the - Hellenes: but now let me tell how matters are with the Egyptians - themselves in their turn. If, in accordance with what I before said, their - land below Memphis (for this is that which is increasing) shall continue - to increase in height according to the same proportion as in past time, - assuredly those Egyptians who dwell here will suffer famine, if their land - shall not have rain nor the river be able to go over their fields. It is - certain however that now they gather in fruit from the earth with less - labour than any other men and also with less than the other Egyptians; for - they have no labour in breaking up furrows with a plough nor in hoeing nor - in any other of those labours which other men have about a crop; but when - the river has come up of itself and watered their fields and after - watering has left them again, then each man sows his own field and turns - into it swine, and when he has trodden the seed into the ground by means - of the swine, after that he waits for the harvest; and when he has - threshed the corn by means of the swine, then he gathers it in. - </p> - <p> - 15. If we desire to follow the opinions of the Ionians as regards Egypt, - who say that the Delta alone is Egypt, reckoning its sea-coast to be from - the watch-tower called of Perseus to the fish-curing houses of Pelusion, a - distance of forty <i>schoines</i>, and counting it to extend inland as far - as the city of Kercasoros, where the Nile divides and runs to Pelusion and - Canobos, while as for the rest of Egypt, they assign it partly to Libya - and partly to Arabia,—if, I say, we should follow this account, we - should thereby declare that in former times the Egyptians had no land to - live in; for, as we have seen, their Delta at any rate is alluvial, and - has appeared (so to speak) lately, as the Egyptians themselves say and as - my opinion is. If then at the first there was no land for them to live in, - why did they waste their labour to prove that they had come into being - before all other men? They needed not to have made trial of the children - to see what language they would first utter. However I am not of opinion - that the Egyptians came into being at the same time as that which is - called by the Ionians the Delta, but that they existed always ever since - the human race came into being, and that as their land advanced forwards, - many of them were left in their first abodes and many came down gradually - to the lower parts. At least it is certain that in old times Thebes had - the name of Egypt, and of this <a href="#link2note-23" - name="link2noteref-23" id="link2noteref-23">23</a> the circumference - measures six thousand one hundred and twenty furlongs. - </p> - <p> - 16. If then we judge aright of these matters, the opinion of the Ionians - about Egypt is not sound: but if the judgment of the Ionians is right, I - declare that neither the Hellenes nor the Ionians themselves know how to - reckon since they say that the whole earth is made up of three divisions, - Europe, Asia, and Libya: for they ought to count in addition to these the - Delta of Egypt, since it belongs neither to Asia nor to Libya; for at - least it cannot be the river Nile by this reckoning which divides Asia - from Libya, <a href="#link2note-24" name="link2noteref-24" - id="link2noteref-24">24</a> but the Nile is cleft at the point of this - Delta so as to flow round it, and the result is that this land would come - between Asia and Libya. <a href="#link2note-25" name="link2noteref-25" - id="link2noteref-25">25</a> - </p> - <p> - 17. We dismiss then the opinion of the Ionians, and express a judgment of - our own in this matter also, that Egypt is all that land which is - inhabited by Egyptians, just as Kilikia is that which is inhabited by - Kilikians and Assyria that which is inhabited by Assyrians, and we know of - no boundary properly speaking between Asia and Libya except the borders of - Egypt. If however we shall adopt the opinion which is commonly held by the - Hellenes, we shall suppose that the whole of Egypt, beginning from the - Cataract <a href="#link2note-26" name="link2noteref-26" - id="link2noteref-26">26</a> and the city of Elephantine, is divided into - two parts and that it thus partakes of both the names, since one side will - thus belong to Libya and the other to Asia; for the Nile from the Cataract - onwards flows to the sea cutting Egypt through the midst; and as far as - the city of Kercasoros the Nile flows in one single stream, but from this - city onwards it is parted into three ways; and one, which is called the - Pelusian mouth, turns towards the East; the second of the ways goes - towards the West, and this is called the Canobic mouth; but that one of - the ways which is straight runs thus,—when the river in its course - downwards comes to the point of the Delta, then it cuts the Delta through - the midst and so issues out to the sea. In this we have <a - href="#link2note-27" name="link2noteref-27" id="link2noteref-27">27</a> a - portion of the water of the river which is not the smallest nor the least - famous, and it is called the Sebennytic mouth. There are also two other - mouths which part off from the Sebennytic and go to the sea, and these are - called, one the Saïtic, the other the Mendesian mouth. The Bolbitinitic - and Bucolic mouths, on the other hand, are not natural but made by - digging. - </p> - <p> - 18. Moreover also the answer given by the Oracle of Ammon bears witness in - support of my opinion that Egypt is of the extent which I declare it to be - in my account; and of this answer I heard after I had formed my own - opinion about Egypt. For those of the city of Marea and of Apis, dwelling - in the parts of Egypt which border on Libya, being of opinion themselves - that they were Libyans and not Egyptians, and also being burdened by the - rules of religious service, because they desired not to be debarred from - the use of cows' flesh, sent to Ammon saying that they had nought in - common with the Egyptians, for they dwelt outside the Delta and agreed - with them in nothing; and they said they desired that it might be lawful - for them to eat everything without distinction. The god however did not - permit them to do so, but said that that land which was Egypt which the - Nile came over and watered, and that those were Egyptians who dwelling - below the city of Elephantine drank of that river. Thus it was answered to - them by the Oracle about this: - </p> - <p> - 19, and the Nile, when it is in flood, goes over not only the Delta but - also of the land which is called Libyan and of that which is called - Arabian sometimes as much as two days' journey on each side, and at times - even more than this or at times less. - </p> - <p> - As regards the nature of the river, neither from the priests nor yet from - any other man was I able to obtain any knowledge: and I was desirous - especially to learn from them about these matters, namely why the Nile - comes down increasing in volume from the summer solstice onwards for a - hundred days, and then, when it has reached the number of these days, - turns and goes back, failing in its stream, so that through the whole - winter season it continues to be low, and until the summer solstice - returns. Of none of these things was I able to receive any account from - the Egyptians, when I inquired of them what power the Nile has whereby it - is of a nature opposite to that of other rivers. And I made inquiry, - desiring to know both this which I say and also why, unlike all other - rivers, it does not give rise to any breezes blowing from it. - </p> - <p> - 20. However some of the Hellenes who desired to gain distinction for - cleverness have given an account of this water in three different ways: - two of these I do not think it worth while even to speak of except only to - indicate their nature; of which the one says that the Etesian Winds are - the cause that makes the river rise, by preventing the Nile from flowing - out into the sea. But often the Etesian Winds fail and yet the Nile does - the same work as it is wont to do; and moreover, if these were the cause, - all the other rivers also which flow in a direction opposed to the Etesian - Winds ought to have been affected in the same way as the Nile, and even - more, in as much as they are smaller and present to them a feebler flow of - stream: but there are many of these rivers in Syria and many also in - Libya, and they are affected in no such manner as the Nile. - </p> - <p> - 21. The second way shows more ignorance than that which has been - mentioned, and it is more marvellous to tell; <a href="#link2note-28" - name="link2noteref-28" id="link2noteref-28">28</a> for it says that the - river produces these effects because it flows from the Ocean, and that the - Ocean flows round the whole earth. - </p> - <p> - 22. The third of the ways is much the most specious, but nevertheless it - is the most mistaken of all: for indeed this way has no more truth in it - than the rest, alleging as it does that the Nile flows from melting snow; - whereas it flows out of Libya through the midst of the Ethiopians, and so - comes out into Egypt. How then should it flow from snow, when it flows - from the hottest parts to those which are cooler? And indeed most of the - facts are such as to convince a man (one at least who is capable of - reasoning about such matters), that it is not at all likely that it flows - from snow. <a href="#link2note-29" name="link2noteref-29" - id="link2noteref-29">29</a> The first and greatest evidence is afforded by - the winds, which blow hot from these regions; the second is that the land - is rainless always and without frost, whereas after snow has fallen rain - must necessarily come within five days, so that if it snowed in those - parts rain would fall there; the third evidence is afforded by the people - dwelling there, who are of a black colour by reason of the burning heat. - Moreover kites and swallows remain there through the year and do not leave - the land; and cranes flying from the cold weather which comes on in the - region of Scythia come regularly to these parts for wintering: if then it - snowed ever so little in that land through which the Nile flows and in - which it has its rise, none of these things would take place, as necessity - compels us to admit. - </p> - <p> - 23. As for him who talked about the Ocean, he carried his tale into the - region of the unknown, and so he need not be refuted; <a - href="#link2note-30" name="link2noteref-30" id="link2noteref-30">30</a> - since I for my part know of no river Ocean existing, but I think that - Homer or one of the poets who were before him invented the name and - introduced it into his verse. - </p> - <p> - 24. If however after I have found fault with the opinions proposed, I am - bound to declare an opinion of my own about the matters which are in - doubt, I will tell what to my mind is the reason why the Nile increases in - the summer. In the winter season the Sun, being driven away from his - former path through the heaven <a href="#link2note-31" - name="link2noteref-31" id="link2noteref-31">31</a> by the stormy winds, - comes to the upper parts of Libya. If one would set forth the matter in - the shortest way, all has now been said; for whatever region this god - approaches most and stands directly above, this it may reasonably be - supposed is most in want of water, and its native streams of rivers are - dried up most. - </p> - <p> - 25. However, to set it forth at greater length, thus it is:—the Sun - passing in his course by the upper parts of Libya, does thus, that is to - say, since at all times the air in those parts is clear and the country is - warm, because there are no cold winds, <a href="#link2note-32" - name="link2noteref-32" id="link2noteref-32">32</a> in passing through it - the Sun does just as he was wont to do in the summer, when going through - the midst of the heaven, that is he draws to himself the water, and having - drawn it he drives it away to the upper parts of the country, and the - winds take it up and scattering it abroad melt it into rain; so it is - natural that the winds which blow from this region, namely the South and - South-west Winds, should be much the most rainy of all the winds. I think - however that the Sun does not send away from himself all the water of the - Nile of each year, but that he also lets some remain behind with himself. - Then when the winter becomes milder, the Sun returns back again to the - midst of the heaven, and from that time onwards he draws equally from all - rivers; but in the meanwhile they flow in large volume, since water of - rain mingles with them in great quantity, because their country receives - rain then and is filled with torrent streams. In summer however they are - weak, since not only the showers of rain fail then, but also they are - drawn by the Sun. The Nile however, alone of all rivers, not having rain - and being drawn by the Sun, naturally flows during this time of winter in - much less than its proper volume, that is much less than in summer; <a - href="#link2note-33" name="link2noteref-33" id="link2noteref-33">33</a> - for then it is drawn equally with all the other waters, but in winter it - bears the burden alone. Thus I suppose the Sun to be the cause of these - things. - </p> - <p> - 26. He is also the cause in my opinion that the air in these parts is dry, - since he makes it so by scorching up his path through the heaven: <a - href="#link2note-34" name="link2noteref-34" id="link2noteref-34">34</a> - thus summer prevails always in the upper parts of Libya. If however the - station of the seasons had been changed, and where now in the heaven are - placed the North Wind and winter, there was the station of the South Wind - and of the midday, and where now is placed the South Wind, there was the - North, if this had been so, the Sun being driven from the midst of the - heaven by the winter and the North Wind would go to the upper parts of - Europe, just as now he comes to the upper parts of Libya, and passing in - his course throughout the whole of Europe I suppose that he would do to - the Ister that which he now works upon the Nile. - </p> - <p> - 27. As to the breeze, why none blows from the river, my opinion is that - from very hot places it is not natural that anything should blow, and that - a breeze is wont to blow from something cold. - </p> - <p> - 28. Let these matters then be as they are and as they were at the first: - but as to the sources of the Nile, not one either of the Egyptians or of - the Libyans or of the Hellenes, who came to speech with me, professed to - know anything, except the scribe of the sacred treasury of Athene at the - city of Saïs in Egypt. To me however this man seemed not to be speaking - seriously when he said that he had certain knowledge of it; and he said as - follows, namely that there were two mountains of which the tops ran up to - a sharp point, situated between the city of Syene, which is in the - district of Thebes, and Elephantine, and the names of the mountains were, - of the one Crophi and of the other Mophi. From the middle between these - two mountains flowed (he said) the sources of the Nile, which were - fathomless in depth, and half of the water flowed to Egypt and towards the - North Wind, the other half to Ethiopia and the South Wind. As for the - fathomless depth of the source, he said that Psammetichos king of Egypt - came to a trial of this matter; for he had a rope twisted of many - thousands of fathoms and let it down in this place, and it found no - bottom. By this the scribe (if this which he told me was really as he - said) gave me to understand <a href="#link2note-35" name="link2noteref-35" - id="link2noteref-35">35</a> that there were certain strong eddies there - and a backward flow, and that since the water dashed against the - mountains, therefore the sounding-line could not come to any bottom when - it was let down. - </p> - <p> - 29. From no other person was I able to learn anything about this matter; - but for the rest I learnt so much as here follows by the most diligent - inquiry; <a href="#link2note-36" name="link2noteref-36" - id="link2noteref-36">36</a> for I went myself as an eye-witness as far as - the city of Elephantine and from that point onwards I gathered knowledge - by report. From the city of Elephantine as one goes up the river there is - country which slopes steeply; so that here one must attach ropes to the - vessel on both sides, as one fastens an ox, and so make one's way onward; - and if the rope break, the vessel is gone at once, carried away by the - violence of the stream. Through this country it is a voyage of about four - days in length, and in this part the Nile is winding like the river - Maiander, and the distance amounts to twelve <i>schoines</i>, which one - must traverse in this manner. Then you will come to a level plain, in - which the Nile flows round an island named Tachompso. (Now in the regions - above Elephantine there dwell Ethiopians at once succeeding, who also - occupy half of the island, <a href="#link2note-37" name="link2noteref-37" - id="link2noteref-37">37</a> and Egyptians the other half.) Adjoining this - island there is a great lake, round which dwell Ethiopian nomad tribes; - and when you have sailed through this you will come to the stream of the - Nile again, which flows into this lake. After this you will disembark and - make a journey by land of forty days; for in the Nile sharp rocks stand - forth out of the water, and there are many reefs, by which it is not - possible for a vessel to pass. Then after having passed through this - country in the forty days which I have said, you will embark again in - another vessel and sail for twelve days; and after this you will come to a - great city called Meroe. This city is said to be the mother-city of all - the other Ethiopians: and they who dwell in it reverence of the gods Zeus - and Dionysos alone, and these they greatly honour; and they have an Oracle - of Zeus established, and make warlike marches whensoever this god commands - them by prophesyings and to whatsoever place he commands. - </p> - <p> - 30. Sailing from this city you will come to the "Deserters" in another - period of time equal to that in which you came from Elephantine to the - mother-city of the Ethiopians. Now the name of these "Deserters" is <i>Asmach</i>, - and this word signifies, when translated into the tongue of the Hellenes, - "those who stand on the left hand of the king." These were two hundred and - forty thousand Egyptians of the warrior class, who revolted and went over - to the Ethiopians for the following cause:—In the reign of - Psammetichos garrisons were set, one towards the Ethiopians at the city of - Elephantine, another towards the Arabians and Assyrians at Daphnai of - Pelusion, and another towards Libya at Marea: and even in my own time the - garrisons of the Persians too are ordered in the same manner as these were - in the reign of Psammetichos, for both at Elephantine and at Daphnai the - Persians have outposts. The Egyptians then of whom I speak had served as - outposts for three years and no one relieved them from their guard; - accordingly they took counsel together, and adopting a common plan they - all in a body revolted from Psammetichos and set out for Ethiopia. Hearing - this Psammetichos set forth in pursuit, and when he came up with them he - entreated them much and endeavoured to persuade them not to desert the - gods of their country and their children and wives: upon which it is said - that one of them pointed to his privy member and said that wherever this - was, there would they have both children and wives. When these came to - Ethiopia they gave themselves over to the king of the Ethiopians; and he - rewarded them as follows:—there were certain of the Ethiopians who - had come to be at variance with him; and he bade them drive these out and - dwell in their land. So since these men settled in the land of the - Ethiopians, the Ethiopians have come to be of milder manners, from having - learnt the customs of the Egyptians. - </p> - <p> - 31. The Nile then, besides that part of its course which is in Egypt, is - known as far as a four months' journey by river and land: for that is the - number of months which are found by reckoning to be spent in going from - Elephantine to these "Deserters": and the river runs from the West and the - setting of the sun. But what comes after that no one can clearly say; for - this land is desert by reason of the burning heat. - </p> - <p> - 32. Thus much however I heard from men of Kyrene, who told me that they - had been to the Oracle of Ammon, and had come to speech with Etearchos - king of the Ammonians: and it happened that after speaking of other - matters they fell to discourse about the Nile and how no one knew the - sources of it; and Etearchos said that once there had come to him men of - the Nasamonians (this is a Libyan race which dwells in the Syrtis, and - also in the land to the East of the Syrtis reaching to no great distance), - and when the Nasamonians came and were asked by him whether they were able - to tell him anything more than he knew about the desert parts of Libya, - they said that there had been among them certain sons of chief men, who - were of unruly disposition; and these when they grew up to be men had - devised various other extravagant things and also they had told off by lot - five of themselves to go to see the desert parts of Libya and to try - whether they could discover more than those who had previously explored - furthest: for in those parts of Libya which are by the Northern Sea, - beginning from Egypt and going as far as the headland of Soloeis, which is - the extreme point of Libya, Libyans (and of them many races) extend along - the whole coast, except so much as the Hellenes and Phenicians hold; but - in the upper parts, which lie above the sea-coast and above those people - whose land comes down to the sea, Libya is full of wild beasts; and in the - parts above the land of wild beasts it is full of sand, terribly waterless - and utterly desert. These young men then (said they), being sent out by - their companions well furnished with supplies of water and provisions, - went first through the inhabited country, and after they had passed - through this they came to the country of wild beasts, and after this they - passed through the desert, making their journey towards the West Wind; and - having passed through a great tract of sand in many days, they saw at last - trees growing in a level place; and having come up to them, they were - beginning to pluck the fruit which was upon the trees: but as they began - to pluck it, there came upon them small men, of less stature than men of - the common size, and these seized them and carried them away; and neither - could the Nasamonians understand anything of their speech nor could those - who were carrying them off understand anything of the speech of the - Nasamonians: and they led them (so it was said) through very great swamps, - and after passing through these they came to a city in which all the men - were in size like those who carried them off and in colour of skin black; - and by the city ran a great river, which ran from the West towards the - sunrising, and in it were seen crocodiles. - </p> - <p> - 33. Of the account given by Etearchos the Ammonian let so much suffice as - is here said, except that, as the men of Kyrene told me, he alleged that - the Nasamonians returned safe home, and that the people to whom they had - come were all wizards. Now this river which ran by the city, Etearchos - conjectured to be the Nile, and moreover reason compels us to think so; - for the Nile flows from Libya and cuts Libya through in the midst, and as - I conjecture, judging of what is not known by that which is evident to the - view, it starts at a distance from its mouth equal to that of the Ister: - for the river Ister begins from the Keltoi and the city of Pyrene and so - runs that it divides Europe in the midst (now the Keltoi are outside the - Pillars of Heracles and border upon the Kynesians, who dwell furthest - towards the sunset of all those who have their dwelling in Europe); and - the Ister ends, having its course through the whole of Europe, by flowing - into the Euxine Sea at the place where the Milesians have their settlement - of Istria. - </p> - <p> - 34. Now the Ister, since it flows through land which is inhabited, is - known by the reports of many; but of the sources of the Nile no one can - give an account, for the part of Libya through which it flows is - uninhabited and desert. About its course however so much as it was - possible to learn by the most diligent inquiry has been told; and it runs - out into Egypt. Now Egypt lies nearly opposite to the mountain districts - of Kilikia; and from thence to Sinope, which lies upon the Euxine Sea, is - a journey in the same straight line of five days for a man without - encumbrance; <a href="#link2note-3701" name="link2noteref-3701" - id="link2noteref-3701">3701</a> and Sinope lies opposite to the place - where the Ister runs out into the sea: thus I think that the Nile passes - through the whole of Libya and is of equal measure with the Ister. - </p> - <hr /> - <p> - Of the Nile then let so much suffice as has been said. - </p> - <p> - 35. Of Egypt however I shall make my report at length, because it has - wonders more in number than any other land, and works too it has to show - as much as any land, which are beyond expression great: for this reason - then more shall be said concerning it. - </p> - <p> - The Egyptians in agreement with their climate, which is unlike any other, - and with the river, which shows a nature different from all other rivers, - established for themselves manners and customs in a way opposite to other - men in almost all matters: for among them the women frequent the market - and carry on trade, while the men remain at home and weave; and whereas - others weave pushing the woof upwards, the Egyptians push it downwards: - the men carry their burdens upon their heads and the women upon their - shoulders: the women make water standing up and the men crouching down: - they ease themselves in their houses and they eat without in the streets, - alleging as reason for this that it is right to do secretly the things - that are unseemly though necessary, but those which are not unseemly, in - public: no woman is a minister either of male or female divinity, but men - of all, both male and female: to support their parents the sons are in no - way compelled, if they do not desire to do so, but the daughters are - forced to do so, be they never so unwilling. - </p> - <p> - 36. The priests of the gods in other lands wear long hair, but in Egypt - they shave their heads: among other men the custom is that in mourning - those whom the matter concerns most nearly have their hair cut short, but - the Egyptians, when deaths occur, let their hair grow long, both that on - the head and that on the chin, having before been close shaven: other men - have their daily living separated from beasts, but the Egyptians have - theirs together with beasts: other men live on wheat and barley, but to - any one of the Egyptians who makes his living on these it is a great - reproach; they make their bread of maize, <a href="#link2note-38" - name="link2noteref-38" id="link2noteref-38">38</a> which some call spelt; - <a href="#link2note-39" name="link2noteref-39" id="link2noteref-39">39</a> - they knead dough with their feet and clay with their hands, with which - also they gather up dung: and whereas other men, except such as have - learnt otherwise from the Egyptians, have their members as nature made - them, the Egyptians practise circumcision: as to garments, the men wear - two each and the women but one: and whereas others make fast the rings and - ropes of the sails outside the ship, the Egyptians do this inside: finally - in the writing of characters and reckoning with pebbles, while the - Hellenes carry the hand from the left to the right, the Egyptians do this - from the right to the left; and doing so they say that they do it - themselves rightwise and the Hellenes leftwise: and they use two kinds of - characters for writing, of which the one kind is called sacred and the - other common. <a href="#link2note-40" name="link2noteref-40" - id="link2noteref-40">40</a> - </p> - <p> - 37. They are religious excessively beyond all other men, and with regard - to this they have customs as follows:—they drink from cups of bronze - and rinse them out every day, and not some only do this but all: they wear - garments of linen always newly washed, and this they make a special point - of practice: they circumcise themselves for the sake of cleanliness, - preferring to be clean rather than comely. The priests shave themselves - all over their body every other day, so that no lice or any other foul - thing may come to be upon them when they minister to the gods; and the - priests wear garments of linen only and sandals of papyrus, and any other - garment they may not take nor other sandals; these wash themselves in cold - water twice in the day and twice again in the night; and other religious - services they perform (one may almost say) of infinite number. <a - href="#link2note-41" name="link2noteref-41" id="link2noteref-41">41</a> - They enjoy also good things not a few, for they do not consume or spend - anything of their own substance, but there is sacred bread baked for them - and they have each great quantity of flesh of oxen and geese coming in to - them each day, and also wine of grapes is given to them; but it is not - permitted to them to taste of fish: beans moreover the Egyptians do not at - all sow in their land, and those which grow they neither eat raw nor boil - for food; nay the priests do not endure even to look upon them, thinking - this to be an unclean kind of pulse: and there is not one priest only for - each of the gods but many, and of them one is chief-priest, and whenever a - priest dies his son is appointed to his place. - </p> - <p> - 38. The males of the ox kind they consider to belong to Epaphos, and on - account of him they test them in the following manner:—If the priest - sees one single black hair upon the beast he counts it not clean for - sacrifice; and one of the priests who is appointed for the purpose makes - investigation of these matters, both when the beast is standing upright - and when it is lying on its back, drawing out its tongue moreover, to see - if it is clean in respect of the appointed signs, which I shall tell of in - another part of the history: <a href="#link2note-42" name="link2noteref-42" - id="link2noteref-42">42</a> he looks also at the hairs of the tail to see - if it has them growing in the natural manner: and if it be clean in - respect of all these things, he marks it with a piece of papyrus, rolling - this round the horns, and then when he has plastered sealing-earth over it - he sets upon it the seal of his signet-ring, and after that they take the - animal away. But for one who sacrifices a beast not sealed the penalty - appointed is death. - </p> - <p> - 39. In this way then the beast is tested; and their appointed manner of - sacrifice is as follows:—they lead the sealed beast to the altar - where they happen to be sacrificing and then kindle a fire: after that, - having poured libations of wine over the altar so that it runs down upon - the victim and having called upon the god, they cut its throat, and having - cut its throat they sever the head from the body. The body then of the - beast they flay, but upon the head <a href="#link2note-43" - name="link2noteref-43" id="link2noteref-43">43</a> they make many - imprecations first, and then they who have a market and Hellenes - sojourning among them for trade, these carry it to the market-place and - sell it, while they who have no Hellenes among them cast it away into the - river: and this is the form of imprecation which they utter upon the - heads, praying that if any evil be about to befall either themselves who - are offering sacrifice or the land of Egypt in general, it may come rather - upon this head. Now as regards the heads of the beasts which are - sacrificed and the pouring over them of the wine, all the Egyptians have - the same customs equally for all their sacrifices; and by reason of this - custom none of the Egyptians eat of the head either of this or of any - other kind of animal: - </p> - <p> - 40, but the manner of disembowelling the victims and of burning them is - appointed among them differently for different sacrifices; I shall speak - however of the sacrifices to that goddess whom they regard as the greatest - of all, and to whom they celebrate the greatest feast.—When they - have flayed the bullock and made imprecation, they take out the whole of - its lower entrails but leave in the body the upper entrails and the fat; - and they sever from it the legs and the end of the loin and the shoulders - and the neck: and this done, they fill the rest of the body of the animal - with consecrated <a href="#link2note-44" name="link2noteref-44" - id="link2noteref-44">44</a> loaves and honey and raisins and figs and - frankincense and myrrh and every other kind of spices, and having filled - it with these they offer it, pouring over it great abundance of oil. They - make their sacrifice after fasting, and while the offerings are being - burnt, they all beat themselves for mourning, and when they have finished - beating themselves they set forth as a feast that which they left unburnt - of the sacrifice. - </p> - <p> - 41. The clean males then of the ox kind, both full-grown animals and - calves, are sacrificed by all the Egyptians; the females however they may - not sacrifice, but these are sacred to Isis; for the figure of Isis is in - the form of a woman with cow's horns, just as the Hellenes present Io in - pictures, and all the Egyptians without distinction reverence cows far - more than any other kind of cattle; for which reason neither man nor woman - of Egyptian race would kiss a man who is a Hellene on the mouth, nor will - they use a knife or roasting-spits or a caldron belonging to a Hellene, - nor taste of the flesh even of a clean animal if it has been cut with the - knife of a Hellene. And the cattle of this kind which die they bury in the - following manner:—the females they cast into the river, but the - males they bury, each people in the suburb of their town, with one of the - horns, or sometimes both, protruding to mark the place; and when the - bodies have rotted away and the appointed time comes on, then to each city - comes a boat <a href="#link2note-45" name="link2noteref-45" - id="link2noteref-45">45</a> from that which is called the island of - Prosopitis (this is in the Delta, and the extent of its circuit is nine <i>schoines</i>). - In this island of Prosopitis is situated, besides many other cities, that - one from which the boats come to take up the bones of the oxen, and the - name of the city is Atarbechis, and in it there is set up a holy temple of - Aphrodite. From this city many go abroad in various directions, some to - one city and others to another, and when they have dug up the bones of the - oxen they carry them off, and coming together they bury them in one single - place. In the same manner as they bury the oxen they bury also their other - cattle when they die; for about them also they have the same law laid - down, and these also they abstain from killing. - </p> - <p> - 42. Now all who have a temple set up to the Theban Zeus or who are of the - district of Thebes, these, I say, all sacrifice goats and abstain from - sheep: for not all the Egyptians equally reverence the same gods, except - only Isis and Osiris (who they say is Dionysos), these they all reverence - alike: but they who have a temple of Mendes or belong to the Mendesian - district, these abstain from goats and sacrifice sheep. Now the men of - Thebes and those who after their example abstain from sheep, say that this - custom was established among them for the cause which follows:—Heracles - (they say) had an earnest desire to see Zeus, and Zeus did not desire to - be seen of him; and at last when Heracles was urgent in entreaty Zeus - contrived this device, that is to say, he flayed a ram and held in front - of him the head of the ram which he had cut off, and he put on over him - the fleece and then showed himself to him. Hence the Egyptians make the - image of Zeus into the face of a ram; and the Ammonians do so also after - their example, being settlers both from the Egyptians and from the - Ethiopians, and using a language which is a medley of both tongues: and in - my opinion it is from this god that the Ammonians took the name which they - have, for the Egyptians call Zeus <i>Amun</i>. The Thebans then do not - sacrifice rams but hold them sacred for this reason; on one day however in - the year, on the feast of Zeus, they cut up in the same manner and flay - one single ram and cover with its skin the image of Zeus, and then they - bring up to it another image of Heracles. This done, all who are in the - temple beat themselves in lamentation for the ram, and then they bury it - in a sacred tomb. - </p> - <p> - 43. About Heracles I heard the account given that he was of the number of - the twelve gods; but of the other Heracles whom the Hellenes know I was - not able to hear in any part of Egypt: and moreover to prove that the - Egyptians did not take the name of Heracles from the Hellenes, but rather - the Hellenes from the Egyptians,—that is to say those of the - Hellenes who gave the name Heracles to the son of Amphitryon,—of - that, I say, besides many other evidences there is chiefly this, namely - that the parents of this Heracles, Amphitryon and Alcmene, were both of - Egypt by descent, <a href="#link2note-46" name="link2noteref-46" - id="link2noteref-46">46</a> and also that the Egyptians say that they do - not know the names either of Poseidon or of the Dioscuroi, nor have these - been accepted by them as gods among the other gods; whereas if they had - received from the Hellenes the name of any divinity, they would naturally - have preserved the memory of these most of all, assuming that in those - times as now some of the Hellenes were wont to make voyages <a - href="#link2note-4601" name="link2noteref-4601" id="link2noteref-4601">4601</a> - and were sea-faring folk, as I suppose and as my judgment compels me to - think; so that the Egyptians would have learnt the names of these gods - even more than that of Heracles. In fact however Heracles is a very - ancient Egyptian god; and (as they say themselves) it is seventeen - thousand years to the beginning of the reign of Amasis from the time when - the twelve gods, of whom they count that Heracles is one, were begotten of - the eight gods. - </p> - <p> - 44. I moreover, desiring to know something certain of these matters so far - as might be, made a voyage also to Tyre of Phenicia, hearing that in that - place there was a holy temple of Heracles; and I saw that it was richly - furnished with many votive offerings besides, and especially there were in - it two pillars, <a href="#link2note-47" name="link2noteref-47" - id="link2noteref-47">47</a> the one of pure gold and the other of an - emerald stone of such size as to shine by night: <a href="#link2note-48" - name="link2noteref-48" id="link2noteref-48">48</a> and having come to - speech with the priests of the god, I asked them how long time it was - since their temple had been set up: and these also I found to be at - variance with the Hellenes, for they said that at the same time when Tyre - was founded, the temple of the god also had been set up, and that it was a - period of two thousand three hundred years since their people began to - dwell at Tyre. I saw also at Tyre another temple of Heracles, with the - surname Thasian; and I came to Thasos also and there I found a temple of - Heracles set up by the Phenicians, who had sailed out to seek for Europa - and had colonised Thasos; and these things happened full five generations - of men before Heracles the son of Amphitryon was born in Hellas. So then - my inquiries show clearly that Heracles is an ancient god, and those of - the Hellenes seem to me to act most rightly who have two temples of - Heracles set up, and who sacrifice to the one as an immortal god and with - the title Olympian, and make offerings of the dead <a href="#link2note-49" - name="link2noteref-49" id="link2noteref-49">49</a> to the other as a hero. - </p> - <p> - 45. Moreover, besides many other stories which the Hellenes tell without - due consideration, this tale is especially foolish which they tell about - Heracles, namely that when he came to Egypt, the Egyptians put on him - wreaths and led him forth in procession to sacrifice him to Zeus; and he - for some time kept quiet, but when they were beginning the sacrifice of - him at the altar, he betook himself to prowess and slew them all. I for my - part am of opinion that the Hellenes when they tell this tale are - altogether without knowledge of the nature and customs of the Egyptians; - for how should they for whom it is not lawful to sacrifice even beasts, - except swine <a href="#link2note-50" name="link2noteref-50" - id="link2noteref-50">50</a> and the males of oxen and calves (such of them - as are clean) and geese, how should these sacrifice human beings? Besides - this, how is it in nature possible that Heracles, being one person only - and moreover a man (as they assert), should slay many myriads? Having said - so much of these matters, we pray that we may have grace from both the - gods and the heroes for our speech. - </p> - <p> - 46. Now the reason why those of the Egyptians whom I have mentioned do not - sacrifice goats, female or male, is this:—the Mendesians count Pan - to be one of the eight gods (now these eight gods they say came into being - before the twelve gods), and the painters and image-makers represent in - painting and in sculpture the figure of Pan, just as the Hellenes do, with - goat's face and legs, not supposing him to be really like this but to - resemble the other gods; the cause however why they represent him in this - form I prefer not to say. The Mendesians then reverence all goats and the - males more than the females (and the goatherds too have greater honour - than other herdsmen), but of the goats one especially is reverenced, and - when he dies there is great mourning in all the Mendesian district: and - both the goat and Pan are called in the Egyptian tongue <i>Mendes</i>. - Moreover in my lifetime there happened in that district this marvel, that - is to say a he-goat had intercourse with a woman publicly, and this was so - done that all men might have evidence of it. - </p> - <p> - 47. The pig is accounted by the Egyptians an abominable animal; and first, - if any of them in passing by touch a pig, he goes into the river and dips - himself forthwith in the water together with his garments; and then too - swineherds, though they be native Egyptians, unlike all others do not - enter any of the temples in Egypt, nor is anyone willing to give his - daughter in marriage to one of them or to take a wife from among them; but - the swineherds both give in marriage to one another and take from one - another. Now to the other gods the Egyptians do not think it right to - sacrifice swine; but to the Moon and to Dionysos alone at the same time - and on the same full-moon they sacrifice swine, and then eat their flesh: - and as to the reason why, when they abominate swine at all their other - feasts, they sacrifice them at this, there is a story told by the - Egyptians; and this story I know, but it is not a seemly one for me to - tell. Now the sacrifice of the swine to the Moon is performed as follows:—when - the priest has slain the victim, he puts together the end of the tail and - the spleen and the caul, and covers them up with the whole of the fat of - the animal which is about the paunch, and then he offers them with fire; - and the rest of the flesh they eat on that day of full moon upon which - they have held the sacrifice, but on any day after this they will not - taste of it: the poor however among them by reason of the scantiness of - their means shape pigs of dough and having baked them they offer these as - a sacrifice. - </p> - <p> - 48. Then for Dionysos on the eve of the festival each one kills a pig by - cutting its throat before his own doors, and after that he gives the pig - to the swineherd who sold it to him, to carry away again; and the rest of - the feast of Dionysos is celebrated by the Egyptians in the same way as by - the Hellenes in almost all things except choral dances, but instead of the - <i>phallos</i> they have invented another contrivance, namely figures of - about a cubit in height worked by strings, which women carry about the - villages, with the privy member made to move and not much less in size - than the rest of the body: and a flute goes before and they follow singing - the praises of Dionysos. As to the reason why the figure has this member - larger than is natural and moves it, though it moves no other part of the - body, about this there is a sacred story told. - </p> - <p> - 49. Now I think that Melampus the son of Amytheon was not without - knowledge of these rites of sacrifice, but was acquainted with them: for - Melampus is he who first set forth to the Hellenes the name of Dionysos - and the manner of sacrifice and the procession of the <i>phallos</i>. - Strictly speaking indeed, he when he made it known did not take in the - whole, but those wise men who came after him made it known more at large. - Melampus then is he who taught of the <i>phallos</i> which is carried in - procession for Dionysos, and from him the Hellenes learnt to do that which - they do. I say then that Melampus being a man of ability contrived for - himself an art of divination, and having learnt from Egypt he taught the - Hellenes many things, and among them those that concern Dionysos, making - changes in some few points of them: for I shall not say that that which is - done in worship of the god in Egypt came accidentally to be the same with - that which is done among the Hellenes, for then these rites would have - been in character with the Hellenic worship and not lately brought in; nor - certainly shall I say that the Egyptians took from the Hellenes either - this or any other customary observance: but I think it most probable that - Melampus learnt the matters concerning Dionysos from Cadmos the Tyrian and - from those who came with him from Phenicia to the land which we now call - Boeotia. - </p> - <p> - 50. Moreover the naming <a href="#link2note-51" name="link2noteref-51" - id="link2noteref-51">51</a> of almost all the gods has come to Hellas from - Egypt: for that it has come from the Barbarians I find by inquiry is true, - and I am of opinion that most probably it has come from Egypt, because, - except in the case of Poseidon and the Dioscuroi (in accordance with that - which I have said before), and also of Hera and Hestia and Themis and the - Charites and Nereïds, the Egyptians have had the names of all the other - gods in their country for all time. What I say here is that which the - Egyptians think themselves: but as for the gods whose names they profess - that they do not know, these I think received their naming from the - Pelasgians, except Poseidon; but about this god the Hellenes learnt from - the Libyans, for no people except the Libyans have had the name of - Poseidon from the first and have paid honour to this god always. Nor, it - may be added, have the Egyptians any custom of worshipping heroes. - </p> - <p> - 51. These observances then, and others besides these which I shall - mention, the Hellenes have adopted from the Egyptians; but to make, as - they do, the images of Hermes with the <i>phallos</i> they have learnt not - from the Egyptians but from the Pelasgians, the custom having been - received by the Athenians first of all the Hellenes and from these by the - rest; for just at the time when the Athenians were beginning to rank among - the Hellenes, the Pelasgians became dwellers with them in their land, and - from this very cause it was that they began to be counted as Hellenes. - Whosoever has been initiated in the mysteries of the Cabeiroi, which the - Samothrakians perform having received them from the Pelasgians, that man - knows the meaning of my speech; for these very Pelasgians who became - dwellers with the Athenians used to dwell before that time in Samothrake, - and from them the Samothrakians received their mysteries. So then the - Athenians were the first of the Hellenes who made the images of Hermes - with the <i>phallos</i>, having learnt from the Pelasgians; and the - Pelasgians told a sacred story about it, which is set forth in the - mysteries in Samothrake. - </p> - <p> - 52. Now the Pelasgians formerly were wont to make all their sacrifices - calling upon the gods in prayer, as I know from that which I heard at - Dodona, but they gave no title or name to any of them, for they had not - yet heard any, but they called them gods ({theous}) from some such notion - as this, that they had set ({thentes}) in order all things and so had the - distribution of everything. Afterwards, when much time had elapsed, they - learnt from Egypt the names of the gods, all except Dionysos, for his name - they learnt long afterwards; and after a time the Pelasgians consulted the - Oracle at Dodona about the names, for this prophetic seat is accounted to - be the most ancient of the Oracles which are among the Hellenes, and at - that time it was the only one. So when the Pelasgians asked the Oracle at - Dodona whether they should adopt the names which had come from the - Barbarians, the Oracle in reply bade them make use of the names. From this - time they sacrificed using the names of the gods, and from the Pelasgians - the Hellenes afterwards received them: - </p> - <p> - 53, but whence the several gods had their birth, or whether they all were - from the beginning, and of what form they are, they did not learn till - yesterday, as it were, or the day before: for Hesiod and Homer I suppose - were four hundred years before my time and not more, and these are they - who made a theogony for the Hellenes and gave the titles to the gods and - distributed to them honours and arts, and set forth their forms: but the - poets who are said to have been before these men were really in my opinion - after them. Of these things the first are said by the priestesses of - Dodona, and the latter things, those namely which have regard to Hesiod - and Homer, by myself. - </p> - <p> - 54. As regards the Oracles both that among the Hellenes and that in Libya, - the Egyptians tell the following tale. The priests of the Theban Zeus told - me that two women in the service of the temple had been carried away from - Thebes by Phenicians, and that they had heard that one of them had been - sold to go into Libya and the other to the Hellenes; and these women, they - said, were they who first founded the prophetic seats among the nations - which have been named: and when I inquired whence they knew so perfectly - of this tale which they told, they said in reply that a great search had - been made by the priests after these women, and that they had not been - able to find them, but they had heard afterwards this tale about them - which they were telling. - </p> - <p> - 55. This I heard from the priests at Thebes, and what follows is said by - the prophetesses <a href="#link2note-52" name="link2noteref-52" - id="link2noteref-52">52</a> of Dodona. They say that two black doves flew - from Thebes to Egypt, and came one of them to Libya and the other to their - land. And this latter settled upon an oak-tree <a href="#link2note-53" - name="link2noteref-53" id="link2noteref-53">53</a> and spoke with human - voice, saying that it was necessary that a prophetic seat of Zeus should - be established in that place; and they supposed that that was of the gods - which was announced to them, and made one accordingly: and the dove which - went away to the Libyans, they say, bade the Libyans to make an Oracle of - Ammon; and this also is of Zeus. The priestesses of Dodona told me these - things, of whom the eldest was named Promeneia, the next after her - Timarete, and the youngest Nicandra; and the other people of Dodona who - were engaged about the temple gave accounts agreeing with theirs. - </p> - <p> - 56. I however have an opinion about the matter as follows:—If the - Phenicians did in truth carry away the consecrated women and sold one of - them into Libya and the other into Hellas, I suppose that in the country - now called Hellas, which was formerly called Pelasgia, this woman was sold - into the land of the Thesprotians; and then being a slave there she set up - a sanctuary of Zeus under a real oak-tree; <a href="#link2note-54" - name="link2noteref-54" id="link2noteref-54">54</a> as indeed it was - natural that being an attendant of the sanctuary of Zeus at Thebes, she - should there, in the place to which she had come, have a memory of him; - and after this, when she got understanding of the Hellenic tongue, she - established an Oracle, and she reported, I suppose, that her sister had - been sold in Libya by the same Phenicians by whom she herself had been - sold. - </p> - <p> - 57. Moreover, I think that the women were called doves by the people of - Dodona for the reason that they were Barbarians and because it seemed to - them that they uttered voice like birds; but after a time (they say) the - dove spoke with human voice, that is when the woman began to speak so that - they could understand; but so long as she spoke a Barbarian tongue she - seemed to them to be uttering voice like a bird: for had it been really a - dove, how could it speak with human voice? And in saying that the dove was - black, they indicate that the woman was Egyptian. The ways of delivering - oracles too at Thebes in Egypt and at Dodona closely resemble one another, - as it happens, and also the method of divination by victims has come from - Egypt. - </p> - <p> - 58. Moreover, it is true also that the Egyptians were the first of men who - made solemn assemblies <a href="#link2note-55" name="link2noteref-55" - id="link2noteref-55">55</a> and processions and approaches to the temples, - <a href="#link2note-56" name="link2noteref-56" id="link2noteref-56">56</a> - and from them the Hellenes have learnt them, and my evidence for this is - that the Egyptian celebrations of these have been held from a very ancient - time, whereas the Hellenic were introduced <a href="#link2note-57" - name="link2noteref-57" id="link2noteref-57">57</a> but lately. - </p> - <p> - 59. The Egyptians hold their solemn assemblies not once in the year but - often, especially and with the greatest zeal and devotion <a - href="#link2note-58" name="link2noteref-58" id="link2noteref-58">58</a> at - the city of Bubastis for Artemis, and next at Busiris for Isis; for in - this last-named city there is a very great temple of Isis, and this city - stands in the middle of the Delta of Egypt; now Isis is in the tongue of - the Hellenes Demeter: thirdly, they have a solemn assembly at the city of - Saïs for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly at - the city of Buto in honour of Leto, and sixthly at the city of Papremis - for Ares. - </p> - <p> - 60. Now, when they are coming to the city of Bubastis they do as follows:—they - sail men and women together, and a great multitude of each sex in every - boat; and some of the women have rattles and rattle with them, while some - of the men play the flute during the whole time of the voyage, and the - rest, both women and men, sing and clap their hands; and when as they sail - they come opposite to any city on the way they bring the boat to land, and - some of the women continue to do as I have said, others cry aloud and jeer - at the women in that city, some dance, and some stand up and pull up their - garments. This they do by every city along the river-bank; and when they - come to Bubastis they hold festival celebrating great sacrifices, and more - wine of grapes is consumed upon that festival than during the whole of the - rest of the year. To this place (so say the natives) they come together - year by year <a href="#link2note-59" name="link2noteref-59" - id="link2noteref-59">59</a> even to the number of seventy myriads <a - href="#link2note-5901" name="link2noteref-5901" id="link2noteref-5901">5901</a> - of men and women, besides children. - </p> - <p> - 61. Thus it is done here; and how they celebrate the festival in honour of - Isis at the city of Busiris has been told by me before: <a - href="#link2note-60" name="link2noteref-60" id="link2noteref-60">60</a> - for, as I said, they beat themselves in mourning after the sacrifice, all - of them both men and women, very many myriads of people; but for whom they - beat themselves it is not permitted to me by religion to say: and so many - as there are of the Carians dwelling in Egypt do this even more than the - Egyptians themselves, inasmuch as they cut their foreheads also with - knives; and by this it is manifested that they are strangers and not - Egyptians. - </p> - <p> - 62. At the times when they gather together at the city of Saïs for their - sacrifices, on a certain night <a href="#link2note-61" - name="link2noteref-61" id="link2noteref-61">61</a> they all kindle lamps - many in number in the open air round about the houses; now the lamps are - saucers full of salt and oil mixed, and the wick floats by itself on the - surface, and this burns during the whole night; and to the festival is - given the name <i>Lychnocaia</i> (the lighting of the lamps). Moreover - those of the Egyptians who have not come to this solemn assembly observe - the night of the festival and themselves also light lamps all of them, and - thus not in Saïs alone are they lighted, but over all Egypt: and as to the - reason why light and honour are allotted to this night, <a - href="#link2note-62" name="link2noteref-62" id="link2noteref-62">62</a> - about this there is a sacred story told. - </p> - <p> - 63. To Heliopolis and Buto they go year by year and do sacrifice only: but - at Papremis they do sacrifice and worship as elsewhere, and besides that, - when the sun begins to go down, while some few of the priests are occupied - with the image of the god, the greater number of them stand in the - entrance of the temple with wooden clubs, and other persons to the number - of more than a thousand men with purpose to perform a vow, these also - having all of them staves of wood, stand in a body opposite to those: and - the image, which is in a small shrine of wood covered over with gold, they - take out on the day before to another sacred building. The few then who - have been left about the image, draw a wain with four wheels, which bears - the shrine and the image that is within the shrine, and the other priests - standing in the gateway try to prevent it from entering, and the men who - are under a vow come to the assistance of the god and strike them, while - the others defend themselves. <a href="#link2note-63" - name="link2noteref-63" id="link2noteref-63">63</a> Then there comes to be - a hard fight with staves, and they break one another's heads, and I am of - opinion that many even die of the wounds they receive; the Egyptians - however told me that no one died. This solemn assembly the people of the - place say that they established for the following reason:—the mother - of Ares, they say, used to dwell in this temple, and Ares, having been - brought up away from her, when he grew up came thither desiring to visit - his mother, and the attendants of his mother's temple, not having seen him - before, did not permit him to pass in, but kept him away; and he brought - men to help him from another city and handled roughly the attendants of - the temple, and entered to visit his mother. Hence, they say, this - exchange of blows has become the custom in honour of Ares upon his - festival. - </p> - <p> - 64. The Egyptians were the first who made it a point of religion not to - lie with women in temples, nor to enter into temples after going away from - women without first bathing: for almost all other men except the Egyptians - and the Hellenes lie with women in temples and enter into a temple after - going away from women without bathing, since they hold that there is no - difference in this respect between men and beasts: for they say that they - see beasts and the various kinds of birds coupling together both in the - temples and in the sacred enclosures of the gods; if then this were not - pleasing to the god, the beasts would not do so. - </p> - <p> - 65. Thus do these defend that which they do, which by me is disallowed: - but the Egyptians are excessively careful in their observances, both in - other matters which concern the sacred rites and also in those which - follow:—Egypt, though it borders upon Libya, <a - href="#link2note-6301" name="link2noteref-6301" id="link2noteref-6301">6301</a> - does not very much abound in wild animals, but such as they have are one - and all accounted by them sacred, some of them living with men and others - not. But if I should say for what reasons the sacred animals have been - thus dedicated, I should fall into discourse of matters pertaining to the - gods, of which I most desire not to speak; and what I have actually said - touching slightly upon them, I said because I was constrained by - necessity. About these animals there is a custom of this kind:—persons - have been appointed of the Egyptians, both men and women, to provide the - food for each kind of beast separately, and their office goes down from - father to son; and those who dwell in the various cities perform vows to - them thus, that is, when they make a vow to the god to whom the animal - belongs, they shave the head of their children either the whole or the - half or the third part of it, and then set the hair in the balance against - silver, and whatever it weighs, this the man gives to the person who - provides for the animals, and she cuts up fish of equal value and gives it - for food to the animals. Thus food for their support has been appointed: - and if any one kill any of these animals, the penalty, if he do it with - his own will, is death, and if against his will, such penalty as the - priests may appoint: but whosoever shall kill an ibis or a hawk, whether - it be with his will or against his will, must die. - </p> - <p> - 66. Of the animals that live with men there are great numbers, and would - be many more but for the accidents which befall the cats. For when the - females have produced young they are no longer in the habit of going to - the males, and these seeking to be united with them are not able. To this - end then they contrive as follows,—they either take away by force or - remove secretly the young from the females and kill them (but after - killing they do not eat them), and the females being deprived of their - young and desiring more, therefore come to the males, for it is a creature - that is fond of its young. Moreover when a fire occurs, the cats seem to - be divinely possessed; <a href="#link2note-64" name="link2noteref-64" - id="link2noteref-64">64</a> for while the Egyptians stand at intervals and - look after the cats, not taking any care to extinguish the fire, the cats - slipping through or leaping over the men, jump into the fire; and when - this happens, great mourning comes upon the Egyptians. And in whatever - houses a cat has died by a natural death, all those who dwell in this - house shave their eyebrows only, but those in whose houses a dog has died - shave their whole body and also their head. - </p> - <p> - 67. The cats when they are dead are carried away to sacred buildings in - the city of Bubastis, where after being embalmed they are buried; but the - dogs they bury each people in their own city in sacred tombs; and the - ichneumons are buried just in the same way as the dogs. The shrew-mice - however and the hawks they carry away to the city of Buto, and the ibises - to Hermopolis; <a href="#link2note-65" name="link2noteref-65" - id="link2noteref-65">65</a> the bears (which are not commonly seen) and - the wolves, not much larger in size than foxes, they bury on the spot - where they are found lying. - </p> - <p> - 68. Of the crocodile the nature is as follows:—during the four most - wintry months this creature eats nothing: she has four feet and is an - animal belonging to the land and the water both; for she produces and - hatches eggs on the land, and the most part of the day she remains upon - dry land, but the whole of the night in the river, for the water in truth - is warmer than the unclouded open air and the dew. Of all the mortal - creatures of which we have knowledge this grows to the greatest bulk from - the smallest beginning; for the eggs which she produces are not much - larger than those of geese and the newly-hatched young one is in - proportion to the egg, but as he grows he becomes as much as seventeen - cubits long and sometimes yet larger. He has eyes like those of a pig and - teeth large and tusky, in proportion to the size of his body; but unlike - all other beasts he grows no tongue, neither does he move his lower jaw, - but brings the upper jaw towards the lower, being in this too unlike all - other beasts. He has moreover strong claws and a scaly hide upon his back - which cannot be pierced; and he is blind in the water, but in the air he - is of very keen sight. Since he has his living in the water he keeps his - mouth all full within of leeches; and whereas all other birds and beasts - fly from him, the trochilus is a creature which is at peace with him, - seeing that from her he receives benefit; for the crocodile having come - out of the water to the land and then having opened his mouth (this he is - wont to do generally towards the West Wind), the trochilus upon that - enters into his mouth and swallows down the leeches, and he being - benefited is pleased and does no harm to the trochilus. - </p> - <p> - 69. Now for some of the Egyptians the crocodiles are sacred animals, and - for others not so, but they treat them on the contrary as enemies: those - however who dwell about Thebes and about the lake of Moiris hold them to - be most sacred, and each of these two peoples keeps one crocodile selected - from the whole number, which has been trained to tameness, and they put - hanging ornaments of molten stone and of gold into the ears of these and - anklets round the front feet, and they give them food appointed and - victims of sacrifices and treat them as well as possible while they live, - and after they are dead they bury them in sacred tombs, embalming them: - but those who dwell about the city of Elephantine even eat them, not - holding them to be sacred. They are called not crocodiles but <i>champsai</i>, - and the Ionians gave them the name of crocodile, comparing their form to - that of the crocodiles (lizards) which appear in their country in the - stone walls. - </p> - <p> - 70. There are many ways in use of catching them and of various kinds: I - shall describe that which to me seems the most worthy of being told. A man - puts the back of a pig upon a hook as bait, and lets it go into the middle - of the river, while he himself upon the bank of the river has a young live - pig, which he beats; and the crocodile hearing its cries makes for the - direction of the sound, and when he finds the pig's back he swallows it - down: then they pull, and when he is drawn out to land, first of all the - hunter forthwith plasters up his eyes with mud, and having so done he very - easily gets the mastery of him, but if he does not do so he has much - trouble. - </p> - <p> - 71. The river-horse is sacred in the district of Papremis, but for the - other Egyptians he is not sacred; and this is the appearance which he - presents: he is four-footed, cloven-hoofed like an ox, <a - href="#link2note-66" name="link2noteref-66" id="link2noteref-66">66</a> - flat-nosed, with a mane like a horse and showing teeth like tusks, with a - tail and voice like a horse, and in size as large as the largest ox; and - his hide is so exceedingly thick that when it has been dried shafts of - javelins are made of it. - </p> - <p> - 72. There are moreover otters in the river, which they consider to be - sacred; and of fish also they esteem that which is called the <i>lepidotos</i> - to be sacred, and also the eel; and these they say are sacred to the Nile: - and of birds the fox-goose. - </p> - <p> - 73. There is also another sacred bird called the phoenix which I did not - myself see except in painting, for in truth he comes to them very rarely, - at intervals, as the people of Heliopolis say, of five hundred years; and - these say that he comes regularly when his father dies; and if he be like - the painting, he is of this size and nature, that is to say, some of his - feathers are of gold colour and others red, and in outline and size he is - as nearly as possible like an eagle. This bird they say (but I cannot - believe the story) contrives as follows:—setting forth from Arabia - he conveys his father, they say, to the temple of the Sun (Helios) - plastered up in myrrh, and buries him in the temple of the Sun; and he - conveys him thus:—he forms first an egg of myrrh as large as he is - able to carry, and then he makes trial of carrying it, and when he has - made trial sufficiently, then he hollows out the egg and places his father - within it and plasters over with other myrrh that part of the egg where he - hollowed it out to put his father in, and when his father is laid in it, - it proves (they say) to be of the same weight as it was; and after he has - plastered it up, he conveys the whole to Egypt to the temple of the Sun. - Thus they say that this bird does. - </p> - <p> - 74. There are also about Thebes sacred serpents, not at all harmful to - men, which are small in size and have two horns growing from the top of - the head: these they bury when they die in the temple of Zeus, for to this - god they say that they are sacred. - </p> - <p> - 75. There is a region moreover in Arabia, situated nearly over against the - city of Buto, to which place I came to inquire about the winged serpents: - and when I came thither I saw bones of serpents and spines in quantity so - great that it is impossible to make report of the number, and there were - heaps of spines, some heaps large and others less large and others smaller - still than these, and these heaps were many in number. This region in - which the spines are scattered upon the ground is of the nature of an - entrance from a narrow mountain pass to a great plain, which plain adjoins - the plain of Egypt; and the story goes that at the beginning of spring - winged serpents from Arabia fly towards Egypt, and the birds called ibises - meet them at the entrance to this country and do not suffer the serpents - to go by but kill them. On account of this deed it is (say the Arabians) - that the ibis has come to be greatly honoured by the Egyptians, and the - Egyptians also agree that it is for this reason that they honour these - birds. - </p> - <p> - 76. The outward form of the ibis is this:—it is a deep black all - over, and has legs like those of a crane and a very curved beak, and in - size it is about equal to a rail: this is the appearance of the black kind - which fight with the serpents, but of those which most crowd round men's - feet (for there are two several kinds of ibises) the head is bare and also - the whole of the throat, and it is white in feathering except the head and - neck and the extremities of the wings and the rump (in all these parts of - which I have spoken it is a deep black), while in legs and in the form of - the head it resembles the other. As for the serpent its form is like that - of the watersnake; and it has wings not feathered but most nearly - resembling the wings of the bat. Let so much suffice as has been said now - concerning sacred animals. - </p> - <hr /> - <p> - 77. Of the Egyptians themselves, those who dwell in the part of Egypt - which is sown for crops <a href="#link2note-67" name="link2noteref-67" - id="link2noteref-67">67</a> practise memory more than any other men and - are the most learned in history by far of all those of whom I have had - experience: and their manner of life is as follows:—For three - successive days in each month they purge, hunting after health with - emetics and clysters, and they think that all the diseases which exist are - produced in men by the food on which they live; for the Egyptians are from - other causes also the most healthy of all men next after the Libyans (in - my opinion on account of the seasons, because the seasons do not change, - for by the changes of things generally, and especially of the seasons, - diseases are most apt to be produced in men), and as to their diet, it is - as follows:—they eat bread, making loaves of maize, which they call - <i>kyllestis</i>, and they use habitually a wine made out of barley, for - vines they have not in their land. Of their fish some they dry in the sun - and then eat them without cooking, others they eat cured in brine. Of - birds they eat quails and ducks and small birds without cooking, after - first curing them; and everything else which they have belonging to the - class of birds or fishes, except such as have been set apart by them as - sacred, they eat roasted or boiled. - </p> - <p> - 78. In the entertainments of the rich among them, when they have finished - eating, a man bears round a wooden figure of a dead body in a coffin, made - as like the reality as may be both by painting and carving, and measuring - about a cubit or two cubits each way; <a href="#link2note-68" - name="link2noteref-68" id="link2noteref-68">68</a> and this he shows to - each of those who are drinking together, saying: "When thou lookest upon - this, drink and be merry, for thou shalt be such as this when thou art - dead." Thus they do at their carousals. - </p> - <p> - 79. The customs which they practise are derived from their fathers and - they do not acquire others in addition; but besides other customary things - among them which are worthy of mention, they have one song, <a - href="#link2note-6801" name="link2noteref-6801" id="link2noteref-6801">6801</a> - that of Linos, the same who is sung of both in Phenicia and in Cyprus and - elsewhere, having however a name different according to the various - nations. This song agrees exactly with that which the Hellenes sing - calling on the name of Linos, <a href="#link2note-69" - name="link2noteref-69" id="link2noteref-69">69</a> so that besides many - other things about which I wonder among those matters which concern Egypt, - I wonder especially about this, namely whence they got the song of Linos. - <a href="#link2note-70" name="link2noteref-70" id="link2noteref-70">70</a> - It is evident however that they have sung this song from immemorial time, - and in the Egyptian tongue Linos is called Maneros. The Egyptians told me - that he was the only son of him who first became king of Egypt, and that - he died before his time and was honoured with these lamentations by the - Egyptians, and that this was their first and only song. - </p> - <p> - 80. In another respect the Egyptians are in agreement with some of the - Hellenes, namely with the Lacedemonians, but not with the rest, that is to - say, the younger of them when they meet the elder give way and move out of - the path, and when their elders approach they rise out of their seat. In - this which follows however they are not in agreement with any of the - Hellenes,—instead of addressing one another in the roads they do - reverence, lowering their hand down to their knee. - </p> - <p> - 81. They wear tunics of linen about their legs with fringes, which they - call <i>calasiris</i>; above these they have garments of white wool thrown - over: woollen garments however are not taken into the temples, nor are - they buried with them, for this is not permitted by religion. In these - points they are in agreement with the observances called Orphic and - Bacchic (which are really Egyptian), <a href="#link2note-71" - name="link2noteref-71" id="link2noteref-71">71</a> and also with those of - the Pythagoreans, for one who takes part in these mysteries is also - forbidden by religious rule to be buried in woollen garments; and about - this there is a sacred story told. - </p> - <p> - 82. Besides these things the Egyptians have found out also to what god - each month and each day belongs, and what fortunes a man will meet with - who is born on any particular day, and how he will die, and what kind of a - man he will be: and these inventions were taken up by those of the - Hellenes who occupied themselves about poesy. Portents too have been found - out by them more than by all other men besides; for when a portent has - happened, they observe and write down the event which comes of it, and if - ever afterwards anything resembling this happens, they believe that the - event which comes of it will be similar. - </p> - <p> - 83. Their divination is ordered thus:—the art is assigned not to any - man, but to certain of the gods, for there are in their land Oracles of - Heracles, of Apollo, of Athene, of Artemis, of Ares, and of Zeus, and - moreover that which they hold most in honour of all, namely the Oracle of - Leto which is in the city of Buto. The manner of divination however is not - yet established among them according to the same fashion everywhere, but - is different in different places. - </p> - <p> - 84. The art of medicine among them is distributed thus:—each - physician is a physician of one disease and of no more; and the whole - country is full of physicians, for some profess themselves to be - physicians of the eyes, others of the head, others of the teeth, others of - the affections of the stomach, and others of the more obscure ailments. - </p> - <p> - 85. Their fashions of mourning and of burial are these:—Whenever any - household has lost a man who is of any regard amongst them, the whole - number of women of that house forthwith plaster over their heads or even - their faces with mud. Then leaving the corpse within the house they go - themselves to and fro about the city and beat themselves, with their - garments bound up by a girdle <a href="#link2note-72" - name="link2noteref-72" id="link2noteref-72">72</a> and their breasts - exposed, and with them go all the women who are related to the dead man, - and on the other side the men beat themselves, they too having their - garments bound up by a girdle; and when they have done this, they then - convey the body to the embalming. - </p> - <p> - 86. In this occupation certain persons employ themselves regularly and - inherit this as a craft. These, whenever a corpse is conveyed to them, - show to those who brought it wooden models of corpses made like reality by - painting, and the best of the ways of embalming they say is that of him - whose name I think it impiety to mention when speaking of a matter of such - a kind; <a href="#link2note-73" name="link2noteref-73" id="link2noteref-73">73</a> - the second which they show is less good than this and also less expensive; - and the third is the least expensive of all. Having told them about this, - they inquire of them in which way they desire the corpse of their friend - to be prepared. Then they after they have agreed for a certain price - depart out of the way, and the others being left behind in the buildings - embalm according to the best of these ways thus:—First with a - crooked iron tool they draw out the brain through the nostrils, extracting - it partly thus and partly by pouring in drugs; and after this with a sharp - stone of Ethiopia they make a cut along the side and take out the whole - contents of the belly, and when they have cleared out the cavity and - cleansed it with palm-wine they cleanse it again with spices pounded up: - then they fill the belly with pure myrrh pounded up and with cassia and - other spices except frankincense, and sew it together again. Having so - done they keep it for embalming covered up in natron for seventy days, but - for a longer time than this it is not permitted to embalm it; and when the - seventy days are past, they wash the corpse and roll its whole body up in - fine linen <a href="#link2note-74" name="link2noteref-74" - id="link2noteref-74">74</a> cut into bands, smearing these beneath with - gum, <a href="#link2note-75" name="link2noteref-75" id="link2noteref-75">75</a> - which the Egyptians use generally instead of glue. Then the kinsfolk - receive it from them and have a wooden figure made in the shape of a man, - and when they have had this made they enclose the corpse, and having shut - it up within, they store it then in a sepulchral chamber, setting it to - stand upright against the wall. - </p> - <p> - 87. Thus they deal with the corpses which are prepared in the most costly - way; but for those who desire the middle way and wish to avoid great cost - they prepare the corpse as follows:—having filled their syringes - with the oil which is got from cedar-wood, with this they forthwith fill - the belly of the corpse, and this they do without having either cut it - open or taken out the bowels, but they inject the oil by the breech, and - having stopped the drench from returning back they keep it then the - appointed number of days for embalming, and on the last of the days they - let the cedar oil come out from the belly, which they before put in; and - it has such power that it brings out with it the bowels and interior - organs of the body dissolved; and the natron dissolves the flesh, so that - there is left of the corpse only the skin and the bones. When they have - done this they give back the corpse at once in that condition without - working upon it any more. - </p> - <p> - 88. The third kind of embalming, by which are prepared the bodies of those - who have less means, is as follows:—they cleanse out the belly with - a purge and then keep the body for embalming during the seventy days, and - at once after that they give it back to the bringers to carry away. - </p> - <p> - 89. The wives of men of rank when they die are not given at once to be - embalmed, nor such women as are very beautiful or of greater regard than - others, but on the third or fourth day after their death (and not before) - they are delivered to the embalmers. They do so about this matter in order - that the embalmers may not abuse their women, for they say that one of - them was taken once doing so to the corpse of a woman lately dead, and his - fellow-craftsman gave information. - </p> - <p> - 90. Whenever any one, either of the Egyptians themselves or of strangers, - is found to have been carried off by a crocodile or brought to his death - by the river itself, the people of any city by which he may have been cast - up on land must embalm him and lay him out in the fairest way they can and - bury him in a sacred burial-place, nor may any of his relations or friends - besides touch him, but the priests of the Nile themselves handle the - corpse and bury it as that of one who was something more than man. - </p> - <p> - 91. Hellenic usages they will by no means follow, and to speak generally - they follow those of no other men whatever. This rule is observed by most - of the Egyptians; but there is a large city named Chemmis in the Theban - district near Neapolis, and in this city there is a temple of Perseus the - son of Danae which is of a square shape, and round it grow date-palms: the - gateway of the temple is built of stone and of very great size, and at the - entrance of it stand two great statues of stone. Within this enclosure is - a temple-house <a href="#link2note-76" name="link2noteref-76" - id="link2noteref-76">76</a> and in it stands an image of Perseus. These - people of Chemmis say that Perseus is wont often to appear in their land - and often within the temple, and that a sandal which has been worn by him - is found sometimes, being in length two cubits, and whenever this appears - all Egypt prospers. This they say, and they do in honour of Perseus after - Hellenic fashion thus,—they hold an athletic contest, which includes - the whole list of games, and they offer in prizes cattle and cloaks and - skins: and when I inquired why to them alone Perseus was wont to appear, - and wherefore they were separated from all the other Egyptians in that - they held an athletic contest, they said that Perseus had been born of - their city, for Danaos and Lynkeus were men of Chemmis and had sailed to - Hellas, and from them they traced a descent and came down to Perseus: and - they told me that he had come to Egypt for the reason which the Hellenes - also say, namely to bring from Libya the Gorgon's head, and had then - visited them also and recognised all his kinsfolk, and they said that he - had well learnt the name of Chemmis before he came to Egypt, since he had - heard it from his mother, and that they celebrated an athletic contest for - him by his own command. - </p> - <p> - 92. All these are customs practised by the Egyptians who dwell above the - fens: and those who are settled in the fen-land have the same customs for - the most part as the other Egyptians, both in other matters and also in - that they live each with one wife only, as do the Hellenes; but for - economy in respect of food they have invented these things besides:—when - the river has become full and the plains have been flooded, there grow in - the water great numbers of lilies, which the Egyptians call <i>lotos</i>; - these they cut with a sickle and dry in the sun, and then they pound that - which grows in the middle of the lotos and which is like the head of a - poppy, and they make of it loaves baked with fire. The root also of this - lotos is edible and has a rather sweet taste: <a href="#link2note-77" - name="link2noteref-77" id="link2noteref-77">77</a> it is round in shape - and about the size of an apple. There are other lilies too, in flower - resembling roses, which also grow in the river, and from them the fruit is - produced in a separate vessel springing from the root by the side of the - plant itself, and very nearly resembles a wasp's comb: in this there grow - edible seeds in great numbers of the size of an olive-stone, and they are - eaten either fresh <a href="#link2note-78" name="link2noteref-78" - id="link2noteref-78">78</a> or dried. Besides this they pull up from the - fens the papyrus which grows every year, and the upper parts of it they - cut off and turn to other uses, but that which is left below for about a - cubit in length they eat or sell: and those who desire to have the papyrus - at its very best bake it in an oven heated red-hot, and then eat it. Some - too of these people live on fish alone, which they dry in the sun after - having caught them and taken out the entrails, and then when they are dry, - they use them for food. - </p> - <p> - 93. Fish which swim in shoals are not much produced in the rivers, but are - bred in the lakes, and they do as follows:—When there comes upon - them the desire to breed, they swim out in shoals towards the sea; and the - males lead the way shedding forth their milt as they go, while the - females, coming after and swallowing it up, from it become impregnated: - and when they have become full of young in the sea they swim up back - again, each shoal to its own haunts. The same however no longer lead the - way as before, but the lead comes now to the females, and they leading the - way in shoals do just as the males did, that is to say they shed forth - their eggs by a few grains at a time, <a href="#link2note-79" - name="link2noteref-79" id="link2noteref-79">79</a> and the males coming - after swallow them up. Now these grains are fish, and from the grains - which survive and are not swallowed, the fish grow which afterwards are - bred up. Now those of the fish which are caught as they swim out to sea - are found to be rubbed on the left side of the head, but those which are - caught as they swim up again are rubbed on the right side. This happens to - them because as they swim down to the sea they keep close to the land on - the left side of the river, and again as they swim up they keep to the - same side, approaching and touching the bank as much as they can, for fear - doubtless of straying from their course by reason of the stream. When the - Nile begins to swell, the hollow places of the land and the depressions by - the side of the river first begin to fill, as the water soaks through from - the river, and so soon as they become full of water, at once they are all - filled with little fishes; and whence these are in all likelihood - produced, I think that I perceive. In the preceding year, when the Nile - goes down, the fish first lay eggs in the mud and then retire with the - last of the retreating waters; and when the time comes round again, and - the water once more comes over the land, from these eggs forthwith are - produced the fishes of which I speak. - </p> - <p> - 94. Thus it is as regards the fish. And for anointing those of the - Egyptians who dwell in the fens use oil from the castor-berry, <a - href="#link2note-80" name="link2noteref-80" id="link2noteref-80">80</a> - which oil the Egyptians call <i>kiki</i>, and thus they do:—they sow - along the banks of the rivers and pools these plants, which in a wild form - grow of themselves in the land of the Hellenes; these are sown in Egypt - and produce berries in great quantity but of an evil smell; and when they - have gathered these, some cut them up and press the oil from them, others - again roast them first and then boil them down and collect that which runs - away from them. The oil is fat and not less suitable for burning than - olive-oil, but it gives forth a disagreeable smell. - </p> - <p> - 95. Against the gnats, which are very abundant, they have contrived as - follows:—those who dwell above the fen-land are helped by the - towers, to which they ascend when they go to rest; for the gnats by reason - of the winds are not able to fly up high: but those who dwell in the - fen-land have contrived another way instead of the towers, and this is it:—every - man of them has got a casting net, with which by day he catches fish, but - in the night he uses it for this purpose, that is to say he puts the - casting-net round about the bed in which he sleeps, and then creeps in - under it and goes to sleep: and the gnats, if he sleeps rolled up in a - garment or a linen sheet, bite through these, but through the net they do - not even attempt to bite. - </p> - <p> - 96. Their boats with which they carry cargoes are made of the thorny - acacia, of which the form is very like that of the Kyrenian lotos, and - that which exudes from it is gum. From this tree they cut pieces of wood - about two cubits in length and arrange them like bricks, fastening the - boat together by running a great number of long bolts through the - two-cubit pieces; and when they have thus fastened the boat together, they - lay cross-pieces <a href="#link2note-81" name="link2noteref-81" - id="link2noteref-81">81</a> over the top, using no ribs for the sides; and - within they caulk the seams with papyrus. They make one steering-oar for - it, which is passed through the bottom of the boat; and they have a mast - of acacia and sails of papyrus. These boats cannot sail up the river - unless there be a very fresh wind blowing, but are towed from the shore: - down-stream however they travel as follows:—they have a door-shaped - crate made of tamarisk wood and reed mats sewn together, and also a stone - of about two talents weight bored with a hole; and of these the boatman - lets the crate float on in front of the boat, fastened with a rope, and - the stone drag behind by another rope. The crate then, as the force of the - stream presses upon it, goes on swiftly and draws on the <i>baris</i> (for - so these boats are called), while the stone dragging after it behind and - sunk deep in the water keeps its course straight. These boats they have in - great numbers and some of them carry many thousands of talents' burden. - </p> - <p> - 97. When the Nile comes over the land, the cities alone are seen rising - above the water, resembling more nearly than anything else the islands in - the Egean sea; for the rest of Egypt becomes a sea and the cities alone - rise above water. Accordingly, whenever this happens, they pass by water - not now by the channels of the river but over the midst of the plain: for - example, as one sails up from Naucratis to Memphis the passage is then - close by the pyramids, whereas the usual passage is not the same even - here, <a href="#link2note-82" name="link2noteref-82" id="link2noteref-82">82</a> - but goes by the point of the Delta and the city of Kercasoros; while if - you sail over the plain to Naucratis from the sea and from Canobos, you - will go by Anthylla and the city called after Archander. - </p> - <p> - 98. Of these Anthylla is a city of note and is especially assigned to the - wife of him who reigns over Egypt, to supply her with sandals, (this is - the case since the time when Egypt came to be under the Persians): the - other city seems to me to have its name from Archander the son-in-law of - Danaos, who was the son of Phthios, the son of Achaios; for it is called - the City of Archander. There might indeed be another Archander, but in any - case the name is not Egyptian. - </p> - <hr /> - <p> - 99. Hitherto my own observation and judgment and inquiry are the vouchers - for that which I have said; but from this point onwards I am about to tell - the history of Egypt according to that which I heard, to which will be - added also something of that which I have myself seen. - </p> - <p> - Of Min, who first became king of Egypt, the priests said that on the one - hand he banked off the site of Memphis from the river: for the whole - stream of the river used to flow along by the sandy mountain-range on the - side of Libya, but Min formed by embankments that bend of the river which - lies to the South about a hundred furlongs above Memphis, and thus he - dried up the old stream and conducted the river so that it flowed in the - middle between the mountains: and even now this bend of the Nile is by the - Persians kept under very careful watch, that it may flow in the channel to - which it is confined, <a href="#link2note-83" name="link2noteref-83" - id="link2noteref-83">83</a> and the bank is repaired every year; for if - the river should break through and overflow in this direction, Memphis - would be in danger of being overwhelmed by flood. When this Min, who first - became king, had made into dry land the part which was dammed off, on the - one hand, I say, he founded in it that city which is now called Memphis; - for Memphis too is in the narrow part of Egypt; <a href="#link2note-84" - name="link2noteref-84" id="link2noteref-84">84</a> and outside the city he - dug round it on the North and West a lake communicating with the river, - for the side towards the East is barred by the Nile itself. Then secondly - he established in the city the temple of Hephaistos a great work and most - worthy of mention. - </p> - <p> - 100. After this man the priests enumerated to me from a papyrus roll the - names of other kings, three hundred and thirty in number; and in all these - generations of men eighteen were Ethiopians, one was a woman, a native - Egyptian, and the rest were men and of Egyptian race: and the name of the - woman who reigned was the same as that of the Babylonian queen, namely - Nitocris. Of her they said that desiring to take vengeance for her - brother, whom the Egyptians had slain when he was their king and then, - after having slain him, had given his kingdom to her,—desiring, I - say, to take vengeance for him, she destroyed by craft many of the - Egyptians. For she caused to be constructed a very large chamber under - ground, and making as though she would handsel it but in her mind devising - other things, she invited those of the Egyptians whom she knew to have had - most part in the murder, and gave a great banquet. Then while they were - feasting, she let in the river upon them by a secret conduit of large - size. Of her they told no more than this, except that, when this had been - accomplished, she threw herself into a room full of embers, in order that - she might escape vengeance. - </p> - <p> - 101. As for the other kings, they could tell me of no great works which - had been produced by them, and they said that they had no renown <a - href="#link2note-85" name="link2noteref-85" id="link2noteref-85">85</a> - except only the last of them, Moris: he (they said) produced as a memorial - of himself the gateway of the temple of Hephaistos which is turned towards - the North Wind, and dug a lake, about which I shall set forth afterwards - how many furlongs of circuit it has, and in it built pyramids of the size - which I shall mention at the same time when I speak of the lake itself. - He, they said, produced these works, but of the rest none produced any. - </p> - <p> - 102. Therefore passing these by I shall make mention of the king who came - after these, whose name was Sesostris. He (the priests said) first of all - set out with ships of war from the Arabian gulf and subdued those who - dwelt by the shores of the Erythraian Sea, until as he sailed he came to a - sea which could no further be navigated by reason of shoals: then - secondly, after he had returned to Egypt, according to the report of the - priests he took a great army <a href="#link2note-86" name="link2noteref-86" - id="link2noteref-86">86</a> and marched over the continent, subduing every - nation which stood in his way: and those of them whom he found valiant and - fighting desperately for their freedom, in their lands he set up pillars - which told by inscriptions his own name and the name of his country, and - how he had subdued them by his power; but as to those of whose cities he - obtained possession without fighting or with ease, on their pillars he - inscribed words after the same tenor as he did for the nations which had - shown themselves courageous, and in addition he drew upon them the hidden - parts of a woman, desiring to signify by this that the people were cowards - and effeminate. - </p> - <p> - 103. Thus doing he traversed the continent, until at last he passed over - to Europe from Asia and subdued the Scythians and also the Thracians. - These, I am of opinion, were the furthest <a href="#link2note-87" - name="link2noteref-87" id="link2noteref-87">87</a> people to which the - Egyptian army came, for in their country the pillars are found to have - been set up, but in the land beyond this they are no longer found. From - this point he turned and began to go back; and when he came to the river - Phasis, what happened then I cannot say for certain, whether the king - Sesostris himself divided off a certain portion of his army and left the - men there as settlers in the land, or whether some of his soldiers were - wearied by his distant marches and remained by the river Phasis. - </p> - <p> - 104. For the people of Colchis are evidently Egyptian, and this I - perceived for myself before I heard it from others. So when I had come to - consider the matter I asked them both; and the Colchians had remembrance - of the Egyptians more than the Egyptians of the Colchians; but the - Egyptians said they believed that the Colchians were a portion of the army - of Sesostris. That this was so I conjectured myself not only because they - are dark-skinned and have curly hair (this of itself amounts to nothing, - for there are other races which are so), but also still more because the - Colchians, Egyptians, and Ethiopians alone of all the races of men have - practised circumcision from the first. The Phenicians and the Syrians <a - href="#link2note-88" name="link2noteref-88" id="link2noteref-88">88</a> - who dwell in Palestine confess themselves that they have learnt it from - the Egyptians, and the Syrians <a href="#link2note-89" - name="link2noteref-89" id="link2noteref-89">89</a> about the river - Thermodon and the river Parthenios, and the Macronians, who are their - neighbours, say that they have learnt it lately from the Colchians. These - are the only races of men who practise circumcision, and these evidently - practise it in the same manner as the Egyptians. Of the Egyptians - themselves however and the Ethiopians, I am not able to say which learnt - from the other, for undoubtedly it is a most ancient custom; but that the - other nations learnt it by intercourse with the Egyptians, this among - others is to me a strong proof, namely that those of the Phenicians who - have intercourse with Hellas cease to follow the example of the Egyptians - in this matter, and do not circumcise their children. - </p> - <p> - 105. Now let me tell another thing about the Colchians to show how they - resemble the Egyptians:—they alone work flax in the same fashion as - the Egyptians, <a href="#link2note-90" name="link2noteref-90" - id="link2noteref-90">90</a> and the two nations are like one another in - their whole manner of living and also in their language: now the linen of - Colchis is called by the Hellenes Sardonic, whereas that from Egypt is - called Egyptian. - </p> - <p> - 106. The pillars which Sesostris of Egypt set up in the various countries - are for the most part no longer to be seen extant; but in Syria Palestine - I myself saw them existing with the inscription upon them which I have - mentioned and the emblem. Moreover in Ionia there are two figures of this - man carved upon rocks, one on the road by which one goes from the land of - Ephesos to Phocaia, and the other on the road from Sardis to Smyrna. In - each place there is a figure of a man cut in the rock, of four cubits and - a span in height, holding in his right hand a spear and in his left a bow - and arrows, and the other equipment which he has is similar to this, for - it is both Egyptian and Ethiopian: and from the one shoulder to the other - across the breast runs an inscription carved in sacred Egyptian - characters, saying thus, "This land with my shoulders I won for myself." - But who he is and from whence, he does not declare in these places, though - in other places he has declared this. Some of those who have seen these - carvings conjecture that the figure is that of Memnon, but herein they are - very far from the truth. - </p> - <p> - 107. As this Egyptian Sesostris was returning and bringing back many men - of the nations whose lands he had subdued, when he came (said the priests) - to Daphnai in the district of Pelusion on his journey home, his brother to - whom Sesostris had entrusted the charge of Egypt invited him and with him - his sons to a feast; and then he piled the house round with brushwood and - set it on fire: and Sesostris when he discovered this forthwith took - counsel with his wife, for he was bringing with him (they said) his wife - also; and she counselled him to lay out upon the pyre two of his sons, - which were six in number, and so to make a bridge over the burning mass, - and that they passing over their bodies should thus escape. This, they - said, Sesostris did, and two of his sons were burnt to death in this - manner, but the rest got away safe with their father. - </p> - <p> - 108. Then Sesostris, having returned to Egypt and having taken vengeance - on his brother, employed the multitude which he had brought in of those - whose lands he had subdued, as follows:—these were they who drew the - stones which in the reign of this king were brought to the temple of - Hephaistos, being of very great size; and also these were compelled to dig - all the channels which now are in Egypt; and thus (having no such purpose) - they caused Egypt, which before was all fit for riding and driving, to be - no longer fit for this from thenceforth: for from that time forward Egypt, - though it is plain land, has become all unfit for riding and driving, and - the cause has been these channels, which are many and run in all - directions. But the reason why the king cut up the land was this, namely - because those of the Egyptians who had their cities not on the river but - in the middle of the country, being in want of water when the river went - down from them, found their drink brackish because they had it from wells. - </p> - <p> - 109. For this reason Egypt was cut up; and they said that this king - distributed the land to all the Egyptians, giving an equal square portion - to each man, and from this he made his revenue, having appointed them to - pay a certain rent every year: and if the river should take away anything - from any man's portion, he would come to the king and declare that which - had happened, and the king used to send men to examine and to find out by - measurement how much less the piece of land had become, in order that for - the future the man might pay less, in proportion to the rent appointed: - and I think that thus the art of geometry was found out and afterwards - came into Hellas also. For as touching the sun-dial <a href="#link2note-91" - name="link2noteref-91" id="link2noteref-91">91</a> and the gnomon <a - href="#link2note-92" name="link2noteref-92" id="link2noteref-92">92</a> - and the twelve divisions of the day, they were learnt by the Hellenes from - the Babylonians. - </p> - <p> - 110. He moreover alone of all the Egyptian kings had rule over Ethiopia; - and he left as memorials of himself in front of the temple of Hephaistos - two stone statues of thirty cubits each, representing himself and his - wife, and others of twenty cubits each representing his four sons: and - long afterwards the priest of Hephaistos refused to permit Dareios the - Persian to set up a statue of himself in front of them, saying that deeds - had not been done by him equal to those which were done by Sesostris the - Egyptian; for Sesostris had subdued other nations besides, not fewer than - he, and also the Scythians; but Dareios had not been able to conquer the - Scythians: wherefore it was not just that he should set up a statue in - front of those which Sesostris had dedicated, if he did not surpass him in - his deeds. Which speech, they say, Dareios took in good part. - </p> - <p> - 111. Now after Sesostris had brought his life to an end, his son Pheros, - they told me, received in succession the kingdom, and he made no warlike - expedition, and moreover it chanced to him to become blind by reason of - the following accident:—when the river had come down in flood rising - to a height of eighteen cubits, higher than ever before that time, and had - gone over the fields, a wind fell upon it and the river became agitated by - waves: and this king (they say) moved by presumptuous folly took a spear - and cast it into the midst of the eddies of the stream; and immediately - upon this he had a disease of the eyes and was by it made blind. For ten - years then he was blind, and in the eleventh year there came to him an - oracle from the city of Buto saying that the time of his punishment had - expired, and that he should see again if he washed his eyes with the water - of a woman who had accompanied with her own husband only and had not - knowledge of other men: and first he made trial of his own wife, and then, - as he continued blind, he went on to try all the women in turn; and when - he had at last regained his sight he gathered together all the women of - whom he had made trial, excepting her by whose means he had regained his - sight, to one city which now is named Erythrabolos, <a href="#link2note-93" - name="link2noteref-93" id="link2noteref-93">93</a> and having gathered - them to this he consumed them all by fire, as well as the city itself; but - as for her by whose means he had regained his sight, he had her himself to - wife. Then after he had escaped the malady of his eyes he dedicated - offerings at each one of the temples which were of renown, and especially - (to mention only that which is most worthy of mention) he dedicated at the - temple of the Sun works which are worth seeing, namely two obelisks of - stone, each of a single block, measuring in length a hundred cubits each - one and in breadth eight cubits. - </p> - <p> - 112. After him, they said, there succeeded to the throne a man of Memphis, - whose name in the tongue of the Hellenes was Proteus; for whom there is - now a sacred enclosure at Memphis, very fair and well ordered, lying on - that side of the temple of Hephaistos which faces the North Wind. Round - about this enclosure dwell Phenicians of Tyre, and this whole region is - called the Camp of the Tyrians. <a href="#link2note-94" - name="link2noteref-94" id="link2noteref-94">94</a> Within the enclosure of - Proteus there is a temple called the temple of the "foreign Aphrodite," - which temple I conjecture to be one of Helen the daughter of Tyndareus, - not only because I have heard the tale how Helen dwelt with Proteus, but - also especially because it is called by the name of the "foreign - Aphrodite," for the other temples of Aphrodite which there are have none - of them the addition of the word "foreign" to the name. - </p> - <p> - 113. And the priests told me, when I inquired, that the things concerning - Helen happened thus:—Alexander having carried off Helen was sailing - away from Sparta to his own land, and when he had come to the Egean Sea - contrary winds drove him from his course to the Sea of Egypt; and after - that, since the blasts did not cease to blow, he came to Egypt itself, and - in Egypt to that which is now named the Canobic mouth of the Nile and to - Taricheiai. Now there was upon the shore, as still there is now, a temple - of Heracles, in which if any man's slave take refuge and have the sacred - marks set upon him, giving himself over to the god, it is not lawful to - lay hands upon him; and this custom has continued still unchanged from the - beginning down to my own time. Accordingly the attendants of Alexander, - having heard of the custom which existed about the temple, ran away from - him, and sitting down as suppliants of the god, accused Alexander, because - they desired to do him hurt, telling the whole tale how things were about - Helen and about the wrong done to Menelaos; and this accusation they made - not only to the priests but also to the warden of this river-mouth, whose - name was Thonis. - </p> - <p> - 114. Thonis then having heard their tale sent forthwith a message to - Proteus at Memphis, which said as follows: "There hath come a stranger, a - Teucrian by race, who hath done in Hellas an unholy deed; for he hath - deceived the wife of his own host, and is come hither bringing with him - this woman herself and very much wealth, having been carried out of his - way by winds to thy land. <a href="#link2note-95" name="link2noteref-95" - id="link2noteref-95">95</a> Shall we then allow him to sail out unharmed, - or shall we first take away from him that which he brought with him?" In - reply to this Proteus sent back a messenger who said thus: "Seize this - man, whosoever he may be, who has done impiety to his own host, and bring - him away into my presence, that I may know what he will find to say." - </p> - <p> - 115. Hearing this, Thonis seized Alexander and detained his ships, and - after that he brought the man himself up to Memphis and with him Helen and - the wealth he had, and also in addition to them the suppliants. So when - all had been conveyed up thither, Proteus began to ask Alexander who he - was and from whence he was voyaging; and he both recounted to him his - descent and told him the name of his native land, and moreover related of - his voyage, from whence he was sailing. After this Proteus asked him - whence he had taken Helen; and when Alexander went astray in his account - and did not speak the truth, those who had become suppliants convicted him - of falsehood, relating in full the whole tale of the wrong done. At length - Proteus declared to them this sentence, saying, "Were it not that I count - it a matter of great moment not to slay any of those strangers who being - driven from their course by winds have come to my land hitherto, I should - have taken vengeance on thee on behalf of the man of Hellas, seeing that - thou, most base of men, having received from him hospitality, didst work - against him a most impious deed. For thou didst go in to the wife of thine - own host; and even this was not enough for thee, but thou didst stir her - up with desire and hast gone away with her like a thief. Moreover not even - this by itself was enough for thee, but thou art come hither with plunder - taken from the house of thy host. Now therefore depart, seeing that I have - counted it of great moment not to be a slayer of strangers. This woman - indeed and the wealth which thou hast I will not allow thee to carry away, - but I shall keep them safe for the Hellene who was thy host, until he come - himself and desire to carry them off to his home; to thyself however and - thy fellow-voyagers I proclaim that ye depart from your anchoring within - three days and go from my land to some other; and if not, that ye will be - dealt with as enemies." - </p> - <p> - 116. This the priests said was the manner of Helen's coming to Proteus; - and I suppose that Homer also had heard this story, but since it was not - so suitable to the composition of his poem as the other which he followed, - he dismissed it finally, <a href="#link2note-96" name="link2noteref-96" - id="link2noteref-96">96</a> making it clear at the same time that he was - acquainted with that story also: and according to the manner in which he - described <a href="#link2note-97" name="link2noteref-97" - id="link2noteref-97">97</a> the wanderings of Alexander in the Iliad (nor - did he elsewhere retract that which he had said) it is clear that when he - brought Helen he was carried out of his course, wandering to various - lands, and that he came among other places to Sidon in Phenicia. Of this - the poet has made mention in the "prowess of Diomede," and the verses run - this: <a href="#link2note-98" name="link2noteref-98" id="link2noteref-98">98</a> - </p> -<pre xml:space="preserve"> - "There she had robes many-coloured, the works of women of Sidon, - Those whom her son himself the god-like of form Alexander - Carried from Sidon, what time the broad sea-path he sailed over - Bringing back Helene home, of a noble father begotten." -</pre> - <p> - And in the Odyssey also he has made mention of it in these verses: <a - href="#link2note-99" name="link2noteref-99" id="link2noteref-99">99</a> - </p> -<pre xml:space="preserve"> - "Such had the daughter of Zeus, such drugs of exquisite cunning, - Good, which to her the wife of Thon, Polydamna, had given, - Dwelling in Egypt, the land where the bountiful meadow produces - Drugs more than all lands else, many good being mixed, many evil." -</pre> - <p> - And thus too Menelaos says to Telemachos: <a href="#link2note-100" - name="link2noteref-100" id="link2noteref-100">100</a> - </p> -<pre xml:space="preserve"> - "Still the gods stayed me in Egypt, to come back hither desiring, - Stayed me from voyaging home, since sacrifice was due I performed not." -</pre> - <p> - In these lines he makes it clear that he knew of the wandering of - Alexander to Egypt, for Syria borders upon Egypt and the Phenicians, of - whom is Sidon, dwell in Syria. - </p> - <p> - 117. By these lines and by this passage <a href="#link2note-101" - name="link2noteref-101" id="link2noteref-101">101</a> it is also most - clearly shown that the "Cyprian Epic" was not written by Homer but by some - other man: for in this it is said that on the third day after leaving - Sparta Alexander came to Ilion bringing with him Helen, having had a - "gently-blowing wind and a smooth sea," whereas in the Iliad it says that - he wandered from his course when he brought her. - </p> - <p> - 118. Let us now leave Homer and the "Cyprian" Epic; but this I will say, - namely that I asked the priests whether it is but an idle tale which the - Hellenes tell of that which they say happened about Ilion; and they - answered me thus, saying that they had their knowledge by inquiries from - Menelaos himself. After the rape of Helen there came indeed, they said, to - the Teucrian land a large army of Hellenes to help Menelaos; and when the - army had come out of the ships to land and had pitched its camp there, - they sent messengers to Ilion, with whom went also Menelaos himself; and - when these entered within the wall they demanded back Helen and the wealth - which Alexander had stolen from Menelaos and had taken away; and moreover - they demanded satisfaction for the wrongs done: and the Teucrians told the - same tale then and afterwards, both with oath and without oath, namely - that in deed and in truth they had not Helen nor the wealth for which - demand was made, but that both were in Egypt; and that they could not - justly be compelled to give satisfaction for that which Proteus the king - of Egypt had. The Hellenes however thought that they were being mocked by - them and besieged the city, until at last they took it; and when they had - taken the wall and did not find Helen, but heard the same tale as before, - then they believed the former tale and sent Menelaos himself to Proteus. - </p> - <p> - 119. And Menelaos having come to Egypt and having sailed up to Memphis, - told the truth of these matters, and not only found great entertainment, - but also received Helen unhurt, and all his own wealth besides. Then - however, after he had been thus dealt with, Menelaos showed himself - ungrateful to the Egyptians; for when he set forth to sail away, contrary - winds detained him, and as this condition of things lasted long, he - devised an impious deed; for he took two children of natives and made - sacrifice of them. After this, when it was known that he had done so, he - became abhorred, and being pursued he escaped and got away in his ships to - Libya; but whither he went besides after this, the Egyptians were not able - to tell. Of these things they said that they found out part by inquiries, - and the rest, namely that which happened in their own land, they related - from sure and certain knowledge. - </p> - <p> - 120. Thus the priests of the Egyptians told me; and I myself also agree - with the story which was told of Helen, adding this consideration, namely - that if Helen had been in Ilion she would have been given up to the - Hellenes, whether Alexander consented or no; for Priam assuredly was not - so mad, nor yet the others of his house, that they were desirous to run - risk of ruin for themselves and their children and their city, in order - that Alexander might have Helen as his wife: and even supposing that - during the first part of the time they had been so inclined, yet when many - others of the Trojans besides were losing their lives as often as they - fought with the Hellenes, and of the sons of Priam himself always two or - three or even more were slain when a battle took place (if one may trust - at all to the Epic poets),—when, I say, things were coming thus to - pass, I consider that even if Priam himself had had Helen as his wife, he - would have given her back to the Achaians, if at least by so doing he - might be freed from the evils which oppressed him. Nor even was the - kingdom coming to Alexander next, so that when Priam was old the - government was in his hands; but Hector, who was both older and more of a - man than he, would have received it after the death of Priam; and him it - behoved not to allow his brother to go on with his wrong-doing, - considering that great evils were coming to pass on his account both to - himself privately and in general to the other Trojans. In truth however - they lacked the power to give Helen back; and the Hellenes did not believe - them, though they spoke the truth; because, as I declare my opinion, the - divine power was purposing to cause them utterly to perish, and so make it - evident to men that for great wrongs great also are the chastisements - which come from the gods. And thus have I delivered my opinion concerning - these matters. - </p> - <p> - 121. After Proteus, they told me, Rhampsinitos received in succession the - kingdom, who left as a memorial of himself that gateway to the temple of - Hephaistos which is turned towards the West, and in front of the gateway - he set up two statues, in height five-and-twenty cubits, of which the one - which stands on the North side is called by the Egyptians Summer and the - one on the South side Winter; and to that one which they call Summer they - do reverence and make offerings, while to the other which is called Winter - they do the opposite of these things. (a) This king, they said, got great - wealth of silver, which none of the kings born after him could surpass or - even come near to; and wishing to store his wealth in safety he caused to - be built a chamber of stone, one of the walls whereof was towards the - outside of his palace: and the builder of this, having a design against - it, contrived as follows, that is, he disposed one of the stones in such a - manner that it could be taken out easily from the wall either by two men - or even by one. So when the chamber was finished, the king stored his - money in it, and after some time the builder, being near the end of his - life, called to him his sons (for he had two) and to them he related how - he had contrived in building the treasury of the king, and all in - forethought for them, that they might have ample means of living. And when - he had clearly set forth to them everything concerning the taking out of - the stone, he gave them the measurements, saying that if they paid heed to - this matter they would be stewards of the king's treasury. So he ended his - life, and his sons made no long delay in setting to work, but went to the - palace by night, and having found the stone in the wall of the chamber - they dealt with it easily and carried forth for themselves great quantity - of the wealth within. (b) And the king happening to open the chamber, he - marvelled when he saw the vessels falling short of the full amount, and he - did not know on whom he should lay the blame, since the seals were - unbroken and the chamber had been close shut; but when upon his opening - the chamber a second and a third time the money was each time seen to be - diminished, for the thieves did not slacken in their assaults upon it, he - did as follows:—having ordered traps to be made he set these round - about the vessels in which the money was; and when the thieves had come as - at former times and one of them had entered, then so soon as he came near - to one of the vessels he was straightway caught in the trap: and when he - perceived in what evil case he was, straightway calling his brother he - showed him what the matter was, and bade him enter as quickly as possible - and cut off his head, for fear lest being seen and known he might bring - about the destruction of his brother also. And to the other it seemed that - he spoke well, and he was persuaded and did so; and fitting the stone into - its place he departed home bearing with him the head of his brother. (c) - Now when it became day, the king entered into the chamber and was very - greatly amazed, seeing the body of the thief held in the trap without his - head, and the chamber unbroken, with no way to come in or go out: and - being at a loss he hung up the dead body of the thief upon the wall and - set guards there, with charge if they saw any one weeping or bewailing - himself to seize him and bring him before the king. And when the dead body - had been hung up, the mother was greatly grieved, and speaking with the - son who survived she enjoined him, in whatever way he could, to contrive - means by which he might take down and bring home the body of his dead - brother; and if he should neglect to do this, she earnestly threatened - that she would go and give information to the king that he had the money. - (d) So as the mother dealt hardly with the surviving son, and he though - saying many things to her did not persuade her, he contrived for his - purpose a device as follows:—Providing himself with asses he filled - some skins with wine and laid them upon the asses, and after that he drove - them along: and when he came opposite to those who were guarding the - corpse hung up, he drew towards him two or three of the necks <a - href="#link2note-102" name="link2noteref-102" id="link2noteref-102">102</a> - of the skins and loosened the cords with which they were tied. Then when - the wine was running out, he began to beat his head and cry out loudly, as - if he did not know to which of the asses he should first turn; and when - the guards saw the wine flowing out in streams, they ran together to the - road with drinking vessels in their hands and collected the wine that was - poured out, counting it so much gain; and he abused them all violently, - making as if he were angry, but when the guards tried to appease him, - after a time he feigned to be pacified and to abate his anger, and at - length he drove his asses out of the road and began to set their loads - right. Then more talk arose among them, and one or two of them made jests - at him and brought him to laugh with them; and in the end he made them a - present of one of the skins in addition to what they had. Upon that they - lay down there without more ado, being minded to drink, and they took him - into their company and invited him to remain with them and join them in - their drinking: so he (as may be supposed) was persuaded and stayed. Then - as they in their drinking bade him welcome in a friendly manner, he made a - present to them also of another of the skins; and so at length having - drunk liberally the guards became completely intoxicated; and being - overcome by sleep they went to bed on the spot where they had been - drinking. He then, as it was now far on in the night, first took down the - body of his brother, and then in mockery shaved the right cheeks of all - the guards; and after that he put the dead body upon the asses and drove - them away home, having accomplished that which was enjoined him by his - mother. (e) Upon this the king, when it was reported to him that the dead - body of the thief had been stolen away, displayed great anger; and - desiring by all means that it should be found out who it might be who - devised these things, did this (so at least they said, but I do not - believe the account),—he caused his own daughter to sit in the - stews, and enjoined her to receive all equally, and before having commerce - with any one to compel him to tell her what was the most cunning and what - the most unholy deed which had been done by him in all his life-time; and - whosoever should relate that which had happened about the thief, him she - must seize and not let him go out. Then as she was doing that which was - enjoined by her father, the thief, hearing for what purpose this was done - and having a desire to get the better of the king in resource, did thus:—from - the body of one lately dead he cut off the arm at the shoulder and went - with it under his mantle: and having gone in to the daughter of the king, - and being asked that which the others also were asked, he related that he - had done the most unholy deed when he cut off the head of his brother, who - had been caught in a trap in the king's treasure-chamber, and the most - cunning deed in that he made drunk the guards and took down the dead body - of his brother hanging up; and she when she heard it tried to take hold of - him, but the thief held out to her in the darkness the arm of the corpse, - which she grasped and held, thinking that she was holding the arm of the - man himself; but the thief left it in her hands and departed, escaping - through the door. (f) Now when this also was reported to the king, he was - at first amazed at the ready invention and daring of the fellow, and then - afterwards he sent round to all the cities and made proclamation granting - a free pardon to the thief, and also promising a great reward if he would - come into his presence. The thief accordingly trusting to the proclamation - came to the king, and Rhampsinitos greatly marvelled at him, and gave him - this daughter of his to wife, counting him to be the most knowing of all - men; for as the Egyptians were distinguished from all other men, so was he - from the other Egyptians. - </p> - <p> - 122. After these things they said this king went down alive to that place - which by the Hellenes is called Hades, and there played at dice with - Demeter, and in some throws he overcame her and in others he was overcome - by her; and he came back again having as a gift from her a handkerchief of - gold: and they told me that because of the going down of Rhampsinitos the - Egyptians after he came back celebrated a feast, which I know of my own - knowledge also that they still observe even to my time; but whether it is - for this cause that they keep the feast or for some other, I am not able - to say. However, the priests weave a robe completely on the very day of - the feast, and forthwith they bind up the eyes of one of them with a - fillet, and having led him with the robe to the way by which one goes to - the temple of Demeter, they depart back again themselves. This priest, - they say, with his eyes bound up is led by two wolves to the temple of - Demeter, which is distant from the city twenty furlongs, and then - afterwards the wolves lead him back again from the temple to the same - spot. - </p> - <p> - 123. Now as to the tales told by the Egyptians, any man may accept them to - whom such things appear credible; as for me, it is to be understood - throughout the whole of the history <a href="#link2note-103" - name="link2noteref-103" id="link2noteref-103">103</a> that I write by - hearsay that which is reported by the people in each place. The Egyptians - say that Demeter and Dionysos are rulers of the world below; and the - Egyptians are also the first who reported the doctrine that the soul of - man is immortal, and that when the body dies, the soul enters into another - creature which chances then to be coming to the birth, and when it has - gone the round of all the creatures of land and sea and of the air, it - enters again into a human body as it comes to the birth; and that it makes - this round in a period of three thousand years. This doctrine certain - Hellenes adopted, some earlier and some later, as if it were of their own - invention, and of these men I know the names but I abstain from recording - them. - </p> - <p> - 124. Down to the time when Rhampsinitos was king, they told me there was - in Egypt nothing but orderly rule, and Egypt prospered greatly; but after - him Cheops became king over them and brought them <a href="#link2note-104" - name="link2noteref-104" id="link2noteref-104">104</a> to every kind of - evil: for he shut up all the temples, and having first kept them from - sacrificing there, he then bade all the Egyptians work for him. So some - were appointed to draw stones from the stone-quarries in the Arabian - mountains to the Nile, and others he ordered to receive the stones after - they had been carried over the river in boats, and to draw them to those - which are called the Libyan mountains; and they worked by a hundred - thousand men at a time, for each three months continually. Of this - oppression there passed ten years while the causeway was made by which - they drew the stones, which causeway they built, and it is a work not much - less, as it appears to me, than the pyramid; for the length of it is five - furlongs <a href="#link2note-105" name="link2noteref-105" - id="link2noteref-105">105</a> and the breadth ten fathoms and the height, - where it is highest, eight fathoms, and it is made of stone smoothed and - with figures carved upon it. For this, they said, the ten years were - spent, and for the underground chambers on the hill upon which the - pyramids stand, which he caused to be made as sepulchral chambers for - himself in an island, having conducted thither a channel from the Nile. - For the making of the pyramid itself there passed a period of twenty - years; and the pyramid is square, each side measuring eight hundred feet, - and the height of it is the same. It is built of stone smoothed and fitted - together in the most perfect manner, not one of the stones being less than - thirty feet in length. - </p> - <p> - 125. This pyramid was made after the manner of steps, which some call - "rows" <a href="#link2note-106" name="link2noteref-106" - id="link2noteref-106">106</a> and others "bases": <a href="#link2note-107" - name="link2noteref-107" id="link2noteref-107">107</a> and when they had - first made it thus, they raised the remaining stones with machines made of - short pieces of timber, raising them first from the ground to the first - stage of the steps, and when the stone got up to this it was placed upon - another machine standing on the first stage, and so from this it was drawn - to the second upon another machine; for as many as were the courses of the - steps, so many machines there were also, or perhaps they transferred one - and the same machine, made so as easily to be carried, to each stage - successively, in order that they might take up the stones; for let it be - told in both ways, according as it is reported. However that may be, the - highest parts of it were finished first, and afterwards they proceeded to - finish that which came next to them, and lastly they finished the parts of - it near the ground and the lowest ranges. On the pyramid it is declared in - Egyptian writing how much was spent on radishes and onions and leeks for - the workmen, and if I rightly remember that which the interpreter said in - reading to me this inscription, a sum of one thousand six hundred talents - of silver was spent; and if this is so, how much besides is likely to have - been expended upon the iron with which they worked, and upon bread and - clothing for the workmen, seeing that they were building the works for the - time which has been mentioned and were occupied for no small time besides, - as I suppose, in the cutting and bringing of the stones and in working at - the excavation under the ground? - </p> - <p> - 126. Cheops moreover came, they said, to such a pitch of wickedness, that - being in want of money he caused his own daughter to sit in the stews, and - ordered her to obtain from those who came a certain amount of money (how - much it was they did not tell me); but she not only obtained the sum - appointed by her father, but also she formed a design for herself - privately to leave behind her a memorial, and she requested each man who - came in to her to give her one stone upon her building: and of these - stones, they told me, the pyramid was built which stands in front of the - great pyramid in the middle of the three, <a href="#link2note-108" - name="link2noteref-108" id="link2noteref-108">108</a> each side being one - hundred and fifty feet in length. - </p> - <p> - 127. This Cheops, the Egyptians said, reigned fifty years; and after he - was dead his brother Chephren succeeded to the kingdom. This king followed - the same manner as the other, both in all the rest and also in that he - made a pyramid, not indeed attaining to the measurements of that which was - built by the former (this I know, having myself also measured it), and - moreover <a href="#link2note-109" name="link2noteref-109" - id="link2noteref-109">109</a> there are no underground chambers beneath - nor does a channel come from the Nile flowing to this one as to the other, - in which the water coming through a conduit built for it flows round an - island within, where they say that Cheops himself is laid: but for a - basement he built the first course of Ethiopian stone of divers colours; - and this pyramid he made forty feet lower than the other as regards size, - <a href="#link2note-110" name="link2noteref-110" id="link2noteref-110">110</a> - building it close to the great pyramid. These stand both upon the same - hill, which is about a hundred feet high. And Chephren they said reigned - fifty and six years. - </p> - <p> - 128. Here then they reckon one hundred and six years, during which they - say that there was nothing but evil for the Egyptians, and the temples - were kept closed and not opened during all that time. These kings the - Egyptians by reason of their hatred of them are not very willing to name; - nay, they even call the pyramids after the name of Philitis <a - href="#link2note-111" name="link2noteref-111" id="link2noteref-111">111</a> - the shepherd, who at that time pastured flocks in those regions. - </p> - <p> - 129. After him, they said, Mykerinos became king over Egypt, who was the - son of Cheops; and to him his father's deeds were displeasing, and he both - opened the temples and gave liberty to the people, who were ground down to - the last extremity of evil, to return to their own business and to their - sacrifices;: also he gave decisions of their causes juster than those of - all the other kings besides. In regard to this then they commend this king - more than all the other kings who had arisen in Egypt before him; for he - not only gave good decisions, but also when a man complained of the - decision, he gave him recompense from his own goods and thus satisfied his - desire. But while Mykerinos was acting mercifully to his subjects and - practising this conduct which has been said, calamities befell him, of - which the first was this, namely that his daughter died, the only child - whom he had in his house: and being above measure grieved by that which - had befallen him, and desiring to bury his daughter in a manner more - remarkable than others, he made a cow of wood, which he covered over with - gold, and then within it he buried this daughter who, as I said, had died. - </p> - <p> - 130. This cow was not covered up in the ground, but it might be seen even - down to my own time in the city of Saïs, placed within the royal palace in - a chamber which was greatly adorned; and they offer incense of all kinds - before it every day, and each night a lamp burns beside it all through the - night. Near this cow in another chamber stand images of the concubines of - Mykerinos, as the priests at Saïs told me; for there are in fact colossal - wooden statues, in number about twenty, made with naked bodies; but who - they are I am not able to say, except only that which is reported. - </p> - <p> - 131. Some however tell about this cow and the colossal statues the - following tale, namely that Mykerinos was enamoured of his own daughter - and afterwards ravished her; and upon this they say that the girl - strangled herself for grief, and he buried her in this cow; and her mother - cut off the hands of the maids who had betrayed the daughter to her - father; wherefore now the images of them have suffered that which the - maids suffered in their life. In thus saying they speak idly, as it seems - to me, especially in what they say about the hands of the statues; for as - to this, even we ourselves saw that their hands had dropped off from lapse - of time, and they were to be seen still lying at their feet even down to - my time. - </p> - <p> - 132. The cow is covered up with a crimson robe, except only the head and - the neck, which are seen, overlaid with gold very thickly; and between the - horns there is the disc of the sun figured in gold. The cow is not - standing up but kneeling, and in size it is equal to a large living cow. - Every year it is carried forth from the chamber, at those times, I say, - the Egyptians beat themselves for that god whom I will not name upon - occasion of such a matter; at these times, I say, they also carry forth - the cow to the light of day, for they say that she asked of her father - Mykerinos, when she was dying, that she might look upon the sun once in - the year. - </p> - <p> - 133. After the misfortune of his daughter it happened, they said, secondly - to this king as follows:—An oracle came to him from the city of - Buto, saying that he was destined to live but six years more, in the - seventh year to end his life: and he being indignant at it sent to the - Oracle a reproach against the god, <a href="#link2note-112" - name="link2noteref-112" id="link2noteref-112">112</a> making complaint in - reply that whereas his father and uncle, who had shut up the temples and - had not only not remembered the gods, but also had been destroyers of men, - had lived for a long time, he himself, who practised piety, was destined - to end his life so soon: and from the Oracle there came a second message, - which said that it was for this very cause that he was bringing his life - to a swift close; <a href="#link2note-113" name="link2noteref-113" - id="link2noteref-113">113</a> for he had not done that which it was - appointed for him to do, since it was destined that Egypt should suffer - evils for a hundred and fifty years, and the two kings who had risen - before him had perceived this, but he had not. Mykerinos having heard - this, and considering that this sentence had been passed upon him beyond - recall, procured many lamps, and whenever night came on he lighted these - and began to drink and take his pleasure, ceasing neither by day nor by - night; and he went about to the fen-country and to the woods and wherever - he heard there were the most suitable places for enjoyment. This he - devised (having a mind to prove that the Oracle spoke falsely) in order - that he might have twelve years of life instead of six, the nights being - turned into days. - </p> - <p> - 134. This king also left behind him a pyramid, much smaller than that of - his father, of a square shape and measuring on each side three hundred - feet lacking twenty, built moreover of Ethiopian stone up to half the - height. This pyramid some of the Hellenes say was built by the courtesan - Rhodopis, not therein speaking rightly: and besides this it is evident to - me that they who speak thus do not even know who Rhodopis was, for - otherwise they would not have attributed to her the building of a pyramid - like this, on which have been spent (so to speak) innumerable thousands of - talents: moreover they do not know that Rhodopis flourished in the reign - of Amasis, and not in this king's reign; for Rhodopis lived very many - years later than the kings who left behind the pyramids. By descent she - was of Thrace, and she was a slave of Iadmon the son of Hephaistopolis a - Samian, and a fellow-slave of Esop the maker of fables; for he too was - once the slave of Iadmon, as was proved especially in this fact, namely - that when the people of Delphi repeatedly made proclamation in accordance - with an oracle, to find some one who would take up <a href="#link2note-114" - name="link2noteref-114" id="link2noteref-114">114</a> the blood-money for - the death of Esop, no one else appeared, but at length the grandson of - Iadmon, called Iadmon also, took it up; and thus it is shown that Esop too - was the slave of Iadmon. - </p> - <p> - 135. As for Rhodopis, she came to Egypt brought by Xanthes the Samian, and - having come thither to exercise her calling she was redeemed from slavery - for a great sum by a man of Mytilene, Charaxos son of Scamandronymos and - brother of Sappho the lyric poet. Thus was Rhodopis set free, and she - remained in Egypt and by her beauty won so much liking that she made great - gain of money for one like Rhodopis, <a href="#link2note-115" - name="link2noteref-115" id="link2noteref-115">115</a> though not enough to - suffice for the cost of such a pyramid as this. In truth there is no need - to ascribe to her very great riches, considering that the tithe of her - wealth may still be seen even to this time by any one who desires it: for - Rhodopis wished to leave behind her a memorial of herself in Hellas, - namely to cause a thing to be made such as happens not to have been - thought of or dedicated in a temple by any besides, and to dedicate this - at Delphi as a memorial of herself. Accordingly with the tithe of her - wealth she caused to be made spits of iron of size large enough to pierce - a whole ox, and many in number, going as far therein as her tithe allowed - her, and she sent them to Delphi: these are even at the present time lying - there, heaped all together behind the altar which the Chians dedicated, - and just opposite to the cell of the temple. <a href="#link2note-116" - name="link2noteref-116" id="link2noteref-116">116</a> Now at Naucratis, as - it happens, the courtesans are rather apt to win credit; <a - href="#link2note-117" name="link2noteref-117" id="link2noteref-117">117</a> - for this woman first, about whom the story to which I refer is told, - became so famous that all the Hellenes without exception come to know the - name of Rhodopis, and then after her one whose name was Archidiche became - a subject of song over all Hellas, though she was less talked of than the - other. As for Charaxos, when after redeeming Rhodopis he returned back to - Mytilene, Sappho in an ode violently abused him. <a href="#link2note-118" - name="link2noteref-118" id="link2noteref-118">118</a> Of Rhodopis then I - shall say no more. - </p> - <p> - 136. After Mykerinos the priests said Asychis became king of Egypt, and he - made for Hephaistos the temple gateway <a href="#link2note-119" - name="link2noteref-119" id="link2noteref-119">119</a> which is towards the - sunrising, by far the most beautiful and the largest of the gateways; for - while they all have figures carved upon them and innumerable ornaments of - building <a href="#link2note-120" name="link2noteref-120" - id="link2noteref-120">120</a> besides, this has them very much more than - the rest. In this king's reign they told me that, as the circulation of - money was very slow, a law was made for the Egyptians that a man might - have that money lent to him which he needed, by offering as security the - dead body of his father; and there was added moreover to this law another, - namely that he who lent the money should have a claim also to the whole - sepulchral chamber belonging to him who received it, and that the man who - offered that security should be subject to this penalty, if he refused to - pay back the debt, namely that neither the man himself should be allowed - to have burial when he died, either in that family burial-place or in any - other, nor should he be allowed to bury any one of his kinsmen whom he - lost by death. This king desiring to surpass the kings of Egypt who had - arisen before him left as a memorial of himself a pyramid which he made of - bricks, and on it there is an inscription carved in stone and saying thus: - "Despise not me in comparison with the pyramids of stone, seeing that I - excel them as much as Zeus excels the other gods; for with a pole they - struck into the lake, and whatever of the mud attached itself to the pole, - this they gathered up and made bricks, and in such manner they finished - me." - </p> - <p> - Such were the deeds which this king performed; - </p> - <p> - 137, and after him reigned a blind man of the city of Anysis, whose name - was Anysis. In his reign the Ethiopians and Sabacos the king of the - Ethiopians marched upon Egypt with a great host of men; so this blind man - departed, flying to the fen-country, and the Ethiopian was king over Egypt - for fifty years, during which he performed deeds as follows:—whenever - any man of the Egyptians committed any transgression, he would never put - him to death, but he gave sentence upon each man according to the - greatness of the wrong-doing, appointing them work at throwing up an - embankment before that city from whence each man came of those who - committed wrong. Thus the cities were made higher still than before; for - they were embanked first by those who dug the channels in the reign of - Sesostris, and then secondly in the reign of the Ethiopian, and thus they - were made very high: and while other cities in Egypt also stood <a - href="#link2note-121" name="link2noteref-121" id="link2noteref-121">121</a> - high, I think in the town at Bubastis especially the earth was piled up. - In this city there is a temple very well worthy of mention, for though - there are other temples which are larger and built with more cost, none - more than this is a pleasure to the eyes. Now Bubastis in the Hellenic - tongue is Artemis, - </p> - <p> - 138, and her temple is ordered thus:—Except the entrance it is - completely surrounded by water; for channels come in from the Nile, not - joining one another, but each extending as far as the entrance of the - temple, one flowing round on the one side and the other on the other side, - each a hundred feet broad and shaded over with trees; and the gateway has - a height of ten fathoms, and it is adorned with figures six cubits high, - very noteworthy. This temple is in the middle of the city and is looked - down upon from all sides as one goes round, for since the city has been - banked up to a height, while the temple has not been moved from the place - where it was at the first built, it is possible to look down into it: and - round it runs a stone wall with figures carved upon it, while within it - there is a grove of very large trees planted round a large temple-house, - within which is the image of the goddess: and the breadth and length of - the temple is a furlong every way. Opposite the entrance there is a road - paved with stone for about three furlongs, which leads through the - market-place towards the East, with a breadth of about four hundred feet; - and on this side and on that grow trees of height reaching to heaven: and - the road leads to the temple of Hermes. This temple then is thus ordered. - </p> - <p> - 139. The final deliverance from the Ethiopian came about (they said) as - follows:—he fled away because he had seen in his sleep a vision, in - which it seemed to him that a man came and stood by him and counselled him - to gather together all the priests of Egypt and cut them asunder in the - midst. Having seen this dream, he said that it seemed to him that the gods - were foreshowing him this to furnish an occasion against him, <a - href="#link2note-122" name="link2noteref-122" id="link2noteref-122">122</a> - in order that he might do an impious deed with respect to religion, and so - receive some evil either from the gods or from men: he would not however - do so, but in truth (he said) the time had expired, during which it had - been prophesied to him that he should rule Egypt before he departed - thence. For when he was in Ethiopia the Oracles which the Ethiopians - consult had told him that it was fated for him to rule Egypt fifty years: - since then this time was now expiring, and the vision of the dream also - disturbed him, Sabacos departed out of Egypt of his own free will. - </p> - <p> - 140. Then when the Ethiopian had gone away out of Egypt, the blind man - came back from the fen-country and began to rule again, having lived there - during fifty years upon an island which he had made by heaping up ashes - and earth: for whenever any of the Egyptians visited him bringing food, - according as it had been appointed to them severally to do without the - knowledge of the Ethiopian, he bade them bring also some ashes for their - gift. <a href="#link2note-123" name="link2noteref-123" - id="link2noteref-123">123</a> This island none was able to find before - Amyrtaios; that is, for more than seven hundred years <a - href="#link2note-124" name="link2noteref-124" id="link2noteref-124">124</a> - the kings who arose before Amyrtaios were not able to find it. Now the - name of this island is Elbo, and its size is ten furlongs each way. - </p> - <p> - 141. After him there came to the throne the priest of Hephaistos, whose - name was Sethos. This man, they said, neglected and held in no regard the - warrior class of the Egyptians, considering that he would have no need of - them; and besides other slights which he put upon them, he also took from - them the yokes of corn-land <a href="#link2note-125" - name="link2noteref-125" id="link2noteref-125">125</a> which had been given - to them as a special gift in the reigns of the former kings, twelve yokes - to each man. After this, Sanacharib king of the Arabians and of the - Assyrians marched a great host against Egypt. Then the warriors of the - Egyptians refused to come to the rescue, and the priest, being driven into - a strait, entered into the sanctuary of the temple <a href="#link2note-126" - name="link2noteref-126" id="link2noteref-126">126</a> and bewailed to the - image of the god the danger which was impending over him; and as he was - thus lamenting, sleep came upon him, and it seemed to him in his vision - that the god came and stood by him and encouraged him, saying that he - should suffer no evil if he went forth to meet the army of the Arabians; - for he himself would send him helpers. Trusting in these things seen in - sleep, he took with him, they said, those of the Egyptians who were - willing to follow him, and encamped in Pelusion, for by this way the - invasion came: and not one of the warrior class followed him, but - shop-keepers and artisans and men of the market. Then after they came, - there swarmed by night upon their enemies mice of the fields, and ate up - their quivers and their bows, and moreover the handles of their shields, - so that on the next day they fled, and being without defence of arms great - numbers fell. And at the present time this king stands in the temple of - Hephaistos in stone, holding upon his hand a mouse, and by letters - inscribed he says these words: "Let him who looks upon me learn to fear - the gods." - </p> - <p> - 142. So far in the story the Egyptians and the priests were they who made - the report, declaring that from the first king down to this priest of - Hephaistos who reigned last, there had been three hundred and forty-one - generations of men, and that in them there had been the same number of - chief-priests and of kings: but three hundred generations of men are equal - to ten thousand years, for a hundred years is three generations of men; - and in the one-and-forty generations which remain, those I mean which were - added to the three hundred, there are one thousand three hundred and forty - years. Thus in the period of eleven thousand three hundred and forty years - they said that there had arisen no god in human form; nor even before that - time or afterwards among the remaining kings who arose in Egypt, did they - report that anything of that kind had come to pass. In this time they said - that the sun had moved four times from his accustomed place of rising, and - where he now sets he had thence twice had his rising, and in the place - from whence he now rises he had twice had his setting; <a - href="#link2note-127" name="link2noteref-127" id="link2noteref-127">127</a> - and in the meantime nothing in Egypt had been changed from its usual - state, neither that which comes from the earth nor that which comes to - them from the river nor that which concerns diseases or deaths. - </p> - <p> - 143. And formerly when Hecataios the historian was in Thebes, and had - traced his descent and connected his family with a god in the sixteenth - generation before, the priests of Zeus did for him much the same as they - did for me (though I had not traced my descent). They led me into the - sanctuary of the temple, which is of great size, and they counted up the - number, showing colossal wooden statues in number the same as they said; - for each chief-priest there sets up in his lifetime an image of himself: - accordingly the priests, counting and showing me these, declared to me - that each one of them was a son succeeding his own father, and they went - up through the series of images from the image of the one who had died - last, until they had declared this of the whole number. And when Hecataios - had traced his descent and connected his family with a god in the - sixteenth generation, they traced a descent in opposition to this, besides - their numbering, not accepting it from him that a man had been born from a - god; and they traced their counter-descent thus, saying that each one of - the statues had been <i>piromis</i> son of <i>piromis</i>, until they had - declared this of the whole three hundred and forty-five statues, each one - being surnamed <i>piromis</i>; and neither with a god nor a hero did they - connect their descent. Now <i>piromis</i> means in the tongue of Hellas - "honourable and good man." - </p> - <p> - 144. From their declaration then it followed, that they of whom the images - were had been of form like this, and far removed from being gods: but in - the time before these men they said that gods were the rulers in Egypt, - not mingling <a href="#link2note-128" name="link2noteref-128" - id="link2noteref-128">128</a> with men, and that of these always one had - power at a time; and the last of them who was king over Egypt was Oros the - son of Osiris, whom the Hellenes call Apollo: he was king over Egypt last, - having deposed Typhon. Now Osiris in the tongue of Hellas is Dionysos. - </p> - <p> - 145. Among the Hellenes Heracles and Dionysos and Pan are accounted the - latest-born of the gods; but with the Egyptians Pan is a very ancient god, - and he is one of those which are called the eight gods, while Heracles is - of the second rank, who are called the twelve gods, and Dionysos is of the - third rank, namely of those who were born of the twelve gods. Now as to - Heracles I have shown already how many years old he is according to the - Egyptians themselves, reckoning down to the reign of Amasis, and Pan is - said to have existed for yet more years than these, and Dionysos for the - smallest number of years as compared with the others; and even for this - last they reckon down to the reign of Amasis fifteen thousand years. This - the Egyptians say that they know for a certainty, since they always kept a - reckoning and wrote down the years as they came. Now the Dionysos who is - said to have been born of Semele the daughter of Cadmos, was born about - sixteen hundred years before my time, and Heracles who was the son of - Alcmene, about nine hundred years, and that Pan who was born of Penelope, - for of her and of Hermes Pan is said by the Hellenes to have been born, - came into being later than the wars of Troy, about eight hundred years - before my time. - </p> - <p> - 146. Of these two accounts every man may adopt that one which he shall - find the more credible when he hears it. I however, for my part, have - already declared my opinion about them. <a href="#link2note-129" - name="link2noteref-129" id="link2noteref-129">129</a> For if these also, - like Heracles the son of Amphitryon, had appeared before all men's eyes - and had lived their lives to old age in Hellas, I mean Dionysos the son of - Semele and Pan the son of Penelope, then one would have said that these - also <a href="#link2note-130" name="link2noteref-130" id="link2noteref-130">130</a> - had been born mere men, having the names of those gods who had come into - being long before: but as it is, with regard to Dionysos the Hellenes say - that as soon as he was born Zeus sewed him up in his thigh and carried him - to Nysa, which is above Egypt in the land of Ethiopia; and as to Pan, they - cannot say whither he went after he was born. Hence it has become clear to - me that the Hellenes learnt the names of these gods later than those of - the other gods, and trace their descent as if their birth occurred at the - time when they first learnt their names. - </p> - <p> - Thus far then the history is told by the Egyptians themselves; - </p> - <p> - 147, but I will now recount that which other nations also tell, and the - Egyptians in agreement with the others, of that which happened in this - land: and there will be added to this also something of that which I have - myself seen. - </p> - <p> - Being set free after the reign of the priest of Hephaistos, the Egyptians, - since they could not live any time without a king, set up over them twelve - kings, having divided all Egypt into twelve parts. These made - intermarriages with one another and reigned, making agreement that they - would not put down one another by force, nor seek to get an advantage over - one another, but would live in perfect friendship: and the reason why they - made these agreements, guarding them very strongly from violation, was - this, namely that an oracle had been given to them at first when they - began to exercise their rule, that he of them who should pour a libation - with a bronze cup in the temple of Hephaistos, should be king of all Egypt - (for they used to assemble together in all the temples). - </p> - <p> - 148. Moreover they resolved to join all together and leave a memorial of - themselves; and having so resolved they caused to be made a labyrinth, - situated a little above the lake of Moiris and nearly opposite to that - which is called the City of Crocodiles. This I saw myself, and I found it - greater than words can say. For if one should put together and reckon up - all the buildings and all the great works produced by the Hellenes, they - would prove to be inferior in labour and expense to this labyrinth, though - it is true that both the temple at Ephesos and that at Samos are works - worthy of note. The pyramids also were greater than words can say, and - each one of them is equal to many works of the Hellenes, great as they may - be; but the labyrinth surpasses even the pyramids. It has twelve courts - covered in, with gates facing one another, six upon the North side and six - upon the South, joining on one to another, and the same wall surrounds - them all outside; and there are in it two kinds of chambers, the one kind - below the ground and the other above upon these, three thousand in number, - of each kind fifteen hundred. The upper set of chambers we ourselves saw, - going through them, and we tell of them having looked upon them with our - own eyes; but the chambers under ground we heard about only; for the - Egyptians who had charge of them were not willing on any account to show - them, saying that here were the sepulchres of the kings who had first - built this labyrinth and of the sacred crocodiles. Accordingly we speak of - the chambers below by what we received from hearsay, while those above we - saw ourselves and found them to be works of more than human greatness. For - the passages through the chambers, and the goings this way and that way - through the courts, which were admirably adorned, afforded endless matter - for marvel, as we went through from a court to the chambers beyond it, and - from the chambers to colonnades, and from the colonnades to other rooms, - and then from the chambers again to other courts. Over the whole of these - is a roof made of stone like the walls; and the walls are covered with - figures carved upon them, each court being surrounded with pillars of - white stone fitted together most perfectly; and at the end of the - labyrinth, by the corner of it, there is a pyramid of forty fathoms, upon - which large figures are carved, and to this there is a way made under - ground. - </p> - <p> - 149. Such is this labyrinth; but a cause for marvel even greater than this - is afforded by the lake, which is called the lake of Moiris, along the - side of which this labyrinth is built. The measure of its circuit is three - thousand six hundred furlongs <a href="#link2note-131" - name="link2noteref-131" id="link2noteref-131">131</a> (being sixty <i>schoines</i>), - and this is the same number of furlongs as the extent of Egypt itself - along the sea. The lake lies extended lengthwise from North to South, and - in depth where it is deepest it is fifty fathoms. That this lake is - artificial and formed by digging is self-evident, for about in the middle - of the lake stand two pyramids, each rising above the water to a height of - fifty fathoms, the part which is built below the water being of just the - same height; and upon each is placed a colossal statue of stone sitting - upon a chair. Thus the pyramids are a hundred fathoms high; and these - hundred fathoms are equal to a furlong of six hundred feet, the fathom - being measured as six feet or four cubits, the feet being four palms each, - and the cubits six. The water in the lake does not come from the place - where it is, for the country there is very deficient in water, but it has - been brought thither from the Nile by a canal: and for six months the - water flows into the lake, and for six months out into the Nile again; and - whenever it flows out, then for the six months it brings into the royal - treasury a talent of silver a day from the fish which are caught, and - twenty pounds <a href="#link2note-132" name="link2noteref-132" - id="link2noteref-132">132</a> when the water comes in. - </p> - <p> - 150. The natives of the place moreover said that this lake had an outlet - under ground to the Syrtis which is in Libya, turning towards the interior - of the continent upon the Western side and running along by the mountain - which is above Memphis. Now since I did not see anywhere existing the - earth dug out of this excavation (for that was a matter which drew my - attention), I asked those who dwelt nearest to the lake where the earth - was which had been dug out. These told me to what place it had been - carried away; and I readily believed them, for I knew by report that a - similar thing had been done at Nineveh, the city of the Assyrians. There - certain thieves formed a design once to carry away the wealth of - Sardanapallos son of Ninos, the king, which wealth was very great and was - kept in treasure-houses under the earth. Accordingly they began from their - own dwelling, and making estimate of their direction they dug under ground - towards the king's palace; and the earth which was brought out of the - excavation they used to carry away, when night came on, to the river - Tigris which flows by the city of Nineveh, until at last they accomplished - that which they desired. Similarly, as I heard, the digging of the lake in - Egypt was effected, except that it was done not by night but during the - day; for as they dug the Egyptians carried to the Nile the earth which was - dug out; and the river, when it received it, would naturally bear it away - and disperse it. Thus is this lake said to have been dug out. - </p> - <p> - 151. Now the twelve kings continued to rule justly, but in course of time - it happened thus:—After sacrifice in the temple of Hephaistos they - were about to make libation on the last day of the feast, and the - chief-priest, in bringing out for them the golden cups with which they had - been wont to pour libations, missed his reckoning and brought eleven only - for the twelve kings. Then that one of them who was standing last in - order, namely Psammetichos, since he had no cup took off from his head his - helmet, which was of bronze, and having held it out to receive the wine he - proceeded to make libation: likewise all the other kings were wont to wear - helmets and they happened to have them then. Now Psammetichos held out his - helmet with no treacherous meaning; but they taking note of that which had - been done by Psammetichos and of the oracle, namely how it had been - declared to them that whosoever of them should make libation with a bronze - cup should be sole king of Egypt, recollecting, I say, the saying of the - Oracle, they did not indeed deem it right to slay Psammetichos, since they - found by examination that he had not done it with any forethought, but - they determined to strip him of almost all his power and to drive him away - into the fen-country, and that from the fen-country he should not hold any - dealings with the rest of Egypt. - </p> - <p> - 152. This Psammetichos had formerly been a fugitive from the Ethiopian - Sabacos who had killed his father Necos, from him, I say, he had then been - a fugitive in Syria; and when the Ethiopian had departed in consequence of - the vision of the dream, the Egyptians who were of the district of Saïs - brought him back to his own country. Then afterwards, when he was king, it - was his fate to be a fugitive a second time on account of the helmet, - being driven by the eleven kings into the fen-country. So then holding - that he had been grievously wronged by them, he thought how he might take - vengeance on those who had driven him out: and when he had sent to the - Oracle of Leto in the city of Buto, where the Egyptians have their most - truthful Oracle, there was given to him the reply that vengeance would - come when men of bronze appeared from the sea. And he was strongly - disposed not to believe that bronze men would come to help him; but after - no long time had passed, certain Ionians and Carians who had sailed forth - for plunder were compelled to come to shore in Egypt, and they having - landed and being clad in bronze armour, one of the Egyptians, not having - before seen men clad in bronze armour, came to the fen-land and brought a - report to Psammetichos that bronze men had come from the sea and were - plundering the plain. So he, perceiving that the saying of the Oracle was - coming to pass, dealt in a friendly manner with the Ionians and Carians, - and with large promises he persuaded them to take his part. Then when he - had persuaded them, with the help of those Egyptians who favoured his - cause and of these foreign mercenaries he overthrew the kings. - </p> - <p> - 153. Having thus got power over all Egypt, Psammetichos made for - Hephaistos that gateway of the temple at Memphis which is turned towards - the South Wind; and he built a court for Apis, in which Apis is kept when - he appears, opposite to the gateway of the temple, surrounded all with - pillars and covered with figures; and instead of columns there stand to - support the roof of the court colossal statues twelve cubits high. Now - Apis is in the tongue of the Hellenes Epaphos. - </p> - <p> - 154. To the Ionians and to the Carians who had helped him Psammetichos - granted portions of land to dwell in, opposite to one another with the - river Nile between, and these were called "Encampments": <a - href="#link2note-133" name="link2noteref-133" id="link2noteref-133">133</a> - these portions of land he gave them, and he paid them besides all that he - had promised: moreover he placed with them Egyptian boys to have them - taught the Hellenic tongue; and from these, who learnt the language - thoroughly, are descended the present class of interpreters in Egypt. Now - the Ionians and Carians occupied these portions of land for a long time, - and they are towards the sea a little below the city of Bubastis, on that - which is called the Pelusian mouth of the Nile. These men king Amasis - afterwards removed from thence and established them at Memphis, making - them into a guard for himself against the Egyptians: and they being - settled in Egypt, we who are Hellenes know by intercourse with them the - certainty of all that which happened in Egypt beginning from king - Psammetichos and afterwards; for these were the first men of foreign - tongue who settled in Egypt: and in the land from which they were removed - there still remained down to my time the sheds where their ships were - drawn up and the ruins of their houses. - </p> - <p> - Thus then Psammetichos obtained Egypt: - </p> - <p> - 155, and of the Oracle which is in Egypt I have made mention often before - this, and now I will give an account of it, seeing that it is worthy to be - described. This Oracle which is in Egypt is sacred to Leto, and it is - established in a great city near that mouth of the Nile which is called - Sebennytic, as one sails up the river from the sea; and the name of this - city where the Oracle is found is Buto, as I have said before in - mentioning it. In this Buto there is a temple of Apollo and Artemis; and - the temple-house <a href="#link2note-134" name="link2noteref-134" - id="link2noteref-134">134</a> of Leto, in which the Oracle is, is both - great in itself and has a gateway of the height of ten fathoms: but that - which caused me most to marvel of the things to be seen there, I will now - tell. There is in this sacred enclosure a house of Leto made of one single - stone as regards both height and length, and of which all the walls are in - these two directions equal, each being forty cubits; and for the covering - in of the roof there lies another stone upon the top, the cornice - measuring four cubits. <a href="#link2note-135" name="link2noteref-135" - id="link2noteref-135">135</a> - </p> - <p> - 156. This house then of all the things that were to be seen by me in that - temple is the most marvellous, and among those which come next is the - island called Chemmis. This is situated in a deep and broad lake by the - side of the temple at Buto, and it is said by the Egyptians that this - island is a floating island. I myself did not see it either floating about - or moved from its place, and I feel surprise at hearing of it, wondering - if it be indeed a floating island. In this island of which I speak there - is a great temple-house of Apollo, and three several altars are set up - within, and there are planted in the island many palm-trees and other - trees, both bearing fruit and not bearing fruit. And the Egyptians, when - they say that it is floating, add this story, namely that in this island, - which formerly was not floating, Leto, being one of the eight gods who - came into existence first, and dwelling in the city of Buto where she has - this Oracle, received Apollo from Isis as a charge and preserved him, - concealing him in the island which is said now to be a floating island, at - that time when Typhon came after him seeking everywhere and desiring to - find the son of Osiris. Now they say that Apollo and Artemis are children - of Dionysos and of Isis, and that Leto became their nurse and preserver; - and in the Egyptian tongue Apollo is Oros, Demeter is Isis, and Artemis is - Bubastis. From this story and from no other Æschylus the son of Euphorion - took <a href="#link2note-136" name="link2noteref-136" id="link2noteref-136">136</a> - this which I shall say, wherein he differs from all the preceding poets; - he represented namely that Artemis was the daughter of Demeter. For this - reason then, they say, it became a floating island. - </p> - <p> - Such is the story which they tell; - </p> - <p> - 157, but as for Psammetichos, he was king over Egypt for four-and-fifty - years, of which for thirty years save one he was sitting before Azotos, a - great city of Syria, besieging it, until at last he took it: and this - Azotos of all cities about which we have knowledge held out for the - longest time under a siege. - </p> - <p> - 158. The son of Psammetichos was Necos, and he became king of Egypt. This - man was the first who attempted the channel leading to the Erythraian Sea, - which Dareios the Persian afterwards completed: the length of this is a - voyage of four days, and in breadth it was so dug that two triremes could - go side by side driven by oars; and the water is brought into it from the - Nile. The channel is conducted a little above the city of Bubastis by - Patumos the Arabian city, and runs into the Erythraian Sea: and it is dug - first along those parts of the plain of Egypt which lie towards Arabia, - just above which run the mountains which extend opposite Memphis, where - are the stone-quarries,—along the base of these mountains the - channel is conducted from West to East for a great way; and after that it - is directed towards a break in the hills and tends from these mountains - towards the noon-day and the South Wind to the Arabian gulf. Now in the - place where the journey is least and shortest from the Northern to the - Southern Sea (which is also called Erythraian), that is from Mount Casion, - which is the boundary between Egypt and Syria, the distance is exactly <a - href="#link2note-137" name="link2noteref-137" id="link2noteref-137">137</a> - a thousand furlongs to the Arabian gulf; but the channel is much longer, - since it is more winding; and in the reign of Necos there perished while - digging it twelve myriads <a href="#link2note-13701" - name="link2noteref-13701" id="link2noteref-13701">13701</a> of the - Egyptians. Now Necos ceased in the midst of his digging, because the - utterance of an Oracle impeded him, which was to the effect that he was - working for the Barbarian: and the Egyptians call all men Barbarians who - do not agree with them in speech. - </p> - <p> - 159. Thus having ceased from the work of the channel, Necos betook himself - to waging wars, and triremes were built by him, some for the Northern Sea - and others in the Arabian gulf for the Erythraian Sea; and of these the - sheds are still to be seen. These ships he used when he needed them; and - also on land Necos engaged battle at Magdolos with the Syrians, and - conquered them; and after this he took Cadytis, which is a great city of - Syria: and the dress which he wore when he made these conquests he - dedicated to Apollo, sending it to Branchidai of the Milesians. After - this, having reigned in all sixteen years, he brought his life to an end, - and handed on the kingdom to Psammis his son. - </p> - <p> - 160. While this Psammis was king of Egypt, there came to him men sent by - the Eleians, who boasted that they ordered the contest at Olympia in the - most just and honourable manner possible and thought that not even the - Egyptians, the wisest of men, could find out anything besides, to be added - to their rules. Now when the Eleians came to Egypt and said that for which - they had come, then this king called together those of the Egyptians who - were reputed the wisest, and when the Egyptians had come together they - heard the Eleians tell of all that which it was their part to do in regard - to the contest; and when they had related everything, they said that they - had come to learn in addition anything which the Egyptians might be able - to find out besides, which was juster than this. They then having - consulted together asked the Eleians whether their own citizens took part - in the contest; and they said that it was permitted to any one who desired - it, both of their own people and of the other Hellenes equally, to take - part in the contest: upon which the Egyptians said that in so ordering the - games they had wholly missed the mark of justice; for it could not be but - that they would take part with the man of their own State, if he was - contending, and so act unfairly to the stranger: but if they really - desired, as they said, to order the games justly, and if this was the - cause for which they had come to Egypt, they advised them to order the - contest so as to be for strangers alone to contend in, and that no Eleian - should be permitted to contend. Such was the suggestion made by the - Egyptians to the Eleians. - </p> - <p> - 161. When Psammis had been king of Egypt for only six years and had made - an expedition to Ethiopia and immediately afterwards had ended his life, - Apries the son of Psammis received the kingdom in succession. This man - came to be the most prosperous of all the kings up to that time except - only his forefather Psammetichos; and he reigned five-and-twenty years, - during which he led an army against Sidon and fought a sea-fight with the - king of Tyre. Since however it was fated that evil should come upon him, - it came by occasion of a matter which I shall relate at greater length in - the Libyan history, <a href="#link2note-138" name="link2noteref-138" - id="link2noteref-138">138</a> and at present but shortly. Apries having - sent a great expedition against the Kyrenians, met with correspondingly - great disaster; and the Egyptians considering him to blame for this - revolted from him, supposing that Apries had with forethought sent them - out to evident calamity, in order (as they said) that there might be a - slaughter of them, and he might the more securely rule over the other - Egyptians. Being indignant at this, both these men who had returned from - the expedition and also the friends of those who had perished made revolt - openly. - </p> - <p> - 162. Hearing this Apries sent to them Amasis, to cause them to cease by - persuasion; and when he had come and was seeking to restrain the - Egyptians, as he was speaking and telling them not to do so, one of the - Egyptians stood up behind him and put a helmet <a href="#link2note-139" - name="link2noteref-139" id="link2noteref-139">139</a> upon his head, - saying as he did so that he put it on to crown him king. And to him this - that was done was in some degree not unwelcome, as he proved by his - behaviour; for as soon as the revolted Egyptians had set him up as king, - he prepared to march against Apries: and Apries hearing this sent to - Amasis one of the Egyptians who were about his own person, a man of - reputation, whose name was Patarbemis, enjoining him to bring Amasis alive - into his presence. When this Patarbemis came and summoned Amasis, the - latter, who happened to be sitting on horseback, lifted up his leg and - behaved in an unseemly manner, <a href="#link2note-140" - name="link2noteref-140" id="link2noteref-140">140</a> bidding him take - that back to Apries. Nevertheless, they say, Patarbemis made demand of him - that he should go to the king, seeing that the king had sent to summon - him; and he answered him that he had for some time past been preparing to - do so, and that Apries would have no occasion to find fault with him. Then - Patarbemis both perceiving his intention from that which he said, and also - seeing his preparations, departed in haste, desiring to make known as - quickly as possible to the king the things which were being done: and when - he came back to Apries not bringing Amasis, the king paying no regard to - that which he said, <a href="#link2note-141" name="link2noteref-141" - id="link2noteref-141">141</a> but being moved by violent anger, ordered - his ears and his nose to be cut off. And the rest of the Egyptians who - still remained on his side, when they saw the man of most repute among - them thus suffering shameful outrage, waited no longer but joined the - others in revolt, and delivered themselves over to Amasis. - </p> - <p> - 163. Then Apries having heard this also, armed his foreign mercenaries and - marched against the Egyptians: now he had about him Carian and Ionian - mercenaries to the number of thirty thousand; and his royal palace was in - the city of Saïs, of great size and worthy to be seen. So Apries and his - army were going against the Egyptians, and Amasis and those with him were - going against the mercenaries; and both sides came to the city of - Momemphis and were about to make trial of one another in fight. - </p> - <p> - 164. Now of the Egyptians there are seven classes, and of these one class - is called that of the priests, and another that of the warriors, while the - others are the cowherds, swineherds, shopkeepers, interpreters, and - boatmen. This is the number of the classes of the Egyptians, and their - names are given them from the occupations which they follow. Of them the - warriors are called Calasirians and Hermotybians, and they are of the - following districts, <a href="#link2note-142" name="link2noteref-142" - id="link2noteref-142">142</a>—for all Egypt is divided into - districts. - </p> - <p> - 165. The districts of the Hermotybians are those of Busiris, Saïs, - Chemmis, Papremis, the island called Prosopitis, and the half of Natho,—of - these districts are the Hermotybians, who reached when most numerous the - number of sixteen myriads. <a href="#link2note-14201" - name="link2noteref-14201" id="link2noteref-14201">14201</a> Of these not - one has learnt anything of handicraft, but they are given up to war - entirely. - </p> - <p> - 166. Again the districts of the Calasirians are those of Thebes, Bubastis, - Aphthis, Tanis, Mendes, Sebennytos, Athribis, Pharbaithos, Thmuïs Onuphis, - Anytis, Myecphoris,—this last is on an island opposite to the city - of Bubastis. These are the districts of the Calasirians; and they reached, - when most numerous, to the number of five-and-twenty myriads <a - href="#link2note-14202" name="link2noteref-14202" id="link2noteref-14202">14202</a> - of men; nor is it lawful for these, any more than for the others, to - practise any craft; but they practise that which has to do with war only, - handing down the tradition from father to son. - </p> - <p> - 167. Now whether the Hellenes have learnt this also from the Egyptians, I - am not able to say for certain, since I see that the Thracians also and - Scythians and Persians and Lydians and almost all the Barbarians esteem - those of their citizens who learn the arts, and the descendants of them, - as less honourable than the rest; while those who have got free from all - practice of manual arts are accounted noble, and especially those who are - devoted to war: however that may be, the Hellenes have all learnt this, - and especially the Lacedemonians; but the Corinthians least of all cast - slight upon those who practise handicrafts. - </p> - <p> - 168. The following privilege was specially granted to this class and to - none others of the Egyptians except the priests, that is to say, each man - had twelve yokes <a href="#link2note-143" name="link2noteref-143" - id="link2noteref-143">143</a> of land specially granted to him free from - imposts: now the yoke of land measures a hundred Egyptian cubits every - way, and the Egyptian cubit is, as it happens, equal to that of Samos. - This, I say, was a special privilege granted to all, and they also had - certain advantages in turn and not the same men twice; that is to say, a - thousand of the Calasirians and a thousand of the Hermotybians acted as - body-guard to the king during each year; <a href="#link2note-144" - name="link2noteref-144" id="link2noteref-144">144</a> and these had - besides their yokes of land an allowance given them for each day of five - pounds weight <a href="#link2note-14401" name="link2noteref-14401" - id="link2noteref-14401">14401</a> of bread to each man, and two pounds of - beef, and four half-pints <a href="#link2note-145" name="link2noteref-145" - id="link2noteref-145">145</a> of wine. This was the allowance given to - those who were serving as the king's bodyguard for the time being. - </p> - <p> - 169. So when Apries leading his foreign mercenaries, and Amasis at the - head of the whole body of the Egyptians, in their approach to one another - had come to the city of Momemphis, they engaged battle: and although the - foreign troops fought well, yet being much inferior in number they were - worsted by reason of this. But Apries is said to have supposed that not - even a god would be able to cause him to cease from his rule, so firmly - did he think that it was established. In that battle then, I say, he was - worsted, and being taken alive was brought away to the city of Saïs, to - that which had formerly been his own dwelling but from thenceforth was the - palace of Amasis. There for some time he was kept in the palace, and - Amasis dealt well with him; but at last, since the Egyptians blamed him, - saying that he acted not rightly in keeping alive him who was the greatest - foe both to themselves and to him, therefore he delivered Apries over to - the Egyptians; and they strangled him, and after that buried him in the - burial-place of his fathers: this is in the temple of Athene, close to the - sanctuary, on the left hand as you enter. Now the men of Saïs buried all - those of this district who had been kings, within the temple; for the tomb - of Amasis also, though it is further from the sanctuary than that of - Apries and his forefathers, yet this too is within the court of the - temple, and it consists of a colonnade of stone of great size, with - pillars carved to imitate date-palms, and otherwise sumptuously adorned; - and within the colonnade are double-doors, and inside the doors a - sepulchral chamber. - </p> - <p> - 170. Also at Saïs there is the burial-place of him whom I account it not - pious to name in connexion with such a matter, which is in the temple of - Athene behind the house of the goddess, <a href="#link2note-146" - name="link2noteref-146" id="link2noteref-146">146</a> stretching along the - whole wall of it; and in the sacred enclosure stand great obelisks of - stone, and near them is a lake adorned with an edging of stone and fairly - made in a circle, being in size, as it seemed to me, equal to that which - is called the "Round Pool" <a href="#link2note-147" name="link2noteref-147" - id="link2noteref-147">147</a> in Delos. - </p> - <p> - 171. On this lake they perform by night the show of his sufferings, and - this the Egyptians call Mysteries. Of these things I know more fully in - detail how they take place, but I shall leave this unspoken; and of the - mystic rites of Demeter, which the Hellenes call <i>thesmophoria</i>, of - these also, although I know, I shall leave unspoken all except so much as - piety permits me to tell. The daughters of Danaos were they who brought - this rite out of Egypt and taught it to the women of the Pelasgians; then - afterwards when all the inhabitants of Peloponnese were driven out by the - Dorians, the rite was lost, and only those who were left behind of the - Peloponnesians and not driven out, that is to say the Arcadians, preserved - it. - </p> - <p> - 172. Apries having thus been overthrown, Amasis became king, being of the - district of Saïs, and the name of the city whence he was is Siuph. Now at - the first the Egyptians despised Amasis and held him in no great regard, - because he had been a man of the people and was of no distinguished - family; but afterwards Amasis won them over to himself by wisdom and not - wilfulness. Among innumerable other things of price which he had, there - was a foot-basin of gold in which both Amasis himself and all his guests - were wont always to wash their feet. This he broke up, and of it he caused - to be made the image of a god, and set it up in the city, where it was - most convenient; and the Egyptians went continually to visit the image and - did great reverence to it. Then Amasis, having learnt that which was done - by the men of the city, called together the Egyptians and made known to - them the matter, saying that the image had been produced from the - foot-basin, into which formerly the Egyptians used to vomit and make - water, and in which they washed their feet, whereas now they did to it - great reverence; and just so, he continued, had he himself now fared, as - the foot-basin; for though formerly he was a man of the people, yet now he - was their king, and he bade them accordingly honour him and have regard - for him. - </p> - <p> - 173. In such manner he won the Egyptians to himself, so that they - consented to be his subjects; and his ordering of affairs was thus:—In - the early morning, and until the time of the filling of the market he did - with a good will the business which was brought before him; but after this - he passed the time in drinking and in jesting at his boon-companions, and - was frivolous and playful. And his friends being troubled at it admonished - him in some such words as these: "O king, thou dost not rightly govern - thyself in thus letting thyself descend to behaviour so trifling; for thou - oughtest rather to have been sitting throughout the day stately upon a - stately throne and administering thy business; and so the Egyptians would - have been assured that they were ruled by a great man, and thou wouldest - have had a better report: but as it is, thou art acting by no means in a - kingly fashion." And he answered them thus: "They who have bows stretch - them at such time as they wish to use them, and when they have finished - using them they loose them again; <a href="#link2note-148" - name="link2noteref-148" id="link2noteref-148">148</a> for if they were - stretched tight always they would break, so that the men would not be able - to use them when they needed them. So also is the state of man: if he - should always be in earnest and not relax himself for sport at the due - time, he would either go mad or be struck with stupor before he was aware; - and knowing this well, I distribute a portion of the time to each of the - two ways of living." Thus he replied to his friends. - </p> - <p> - 174. It is said however that Amasis, even when he was in a private - station, was a lover of drinking and of jesting, and not at all seriously - disposed; and whenever his means of livelihood failed him through his - drinking and luxurious living, he would go about and steal; and they from - whom he stole would charge him with having their property, and when he - denied it would bring him before the judgment of an Oracle, whenever there - was one in their place; and many times he was convicted by the Oracles and - many times he was absolved: and then when finally he became king he did as - follows:—as many of the gods as had absolved him and pronounced him - not to be a thief, to their temples he paid no regard, nor gave anything - for the further adornment of them, nor even visited them to offer - sacrifice, considering them to be worth nothing and to possess lying - Oracles; but as many as had convicted him of being a thief, to these he - paid very great regard, considering them to be truly gods, and to present - Oracles which did not lie. - </p> - <p> - 175. First in Saïs he built and completed for Athene a temple-gateway - which is a great marvel, and he far surpassed herein all who had done the - like before, both in regard to height and greatness, so large are the - stones and of such quality. Then secondly he dedicated great colossal - statues and man-headed sphinxes very large, and for restoration he brought - other stones of monstrous size. Some of these he caused to be brought from - the stone-quarries which are opposite Memphis, others of very great size - from the city of Elephantine, distant a voyage of not less than twenty - days from Saïs: and of them all I marvel most at this, namely a monolith - chamber which he brought from the city of Elephantine; and they were three - years engaged in bringing this, and two thousand men were appointed to - convey it, who all were of the class of boatmen. Of this house the length - outside is one-and-twenty cubits, the breadth is fourteen cubits, and the - height eight. These are the measures of the monolith house outside; but - the length inside is eighteen cubits and five-sixths of a cubit, <a - href="#link2note-149" name="link2noteref-149" id="link2noteref-149">149</a> - the breadth twelve cubits, and the height five cubits. This lies by the - side of the entrance to the temple; for within the temple they did not - draw it, because, as it said, while the house was being drawn along, the - chief artificer of it groaned aloud, seeing that much time had been spent - and he was wearied by the work; and Amasis took it to heart as a warning - and did not allow them to draw it further onwards. Some say on the other - hand that a man was killed by it, of those who were heaving it with - levers, and that it was not drawn in for that reason. - </p> - <p> - 176. Amasis also dedicated in all the other temples which were of repute, - works which are worth seeing for their size, and among them also at - Memphis the colossal statue which lies on its back in front of the temple - of Hephaistos, whose length is five-and-seventy feet; and on the same base - made of the same stone <a href="#link2note-150" name="link2noteref-150" - id="link2noteref-150">150</a> are set two colossal statues, each of twenty - feet in length, one on this side and the other on that side of the large - statue. <a href="#link2note-151" name="link2noteref-151" - id="link2noteref-151">151</a> There is also another of stone of the same - size in Saïs, lying in the same manner as that at Memphis. Moreover Amasis - was he who built and finished for Isis her temple at Memphis, which is of - great size and very worthy to be seen. - </p> - <p> - 177. In the reign of Amasis it is said that Egypt became more prosperous - than at any other time before, both in regard to that which comes to the - land from the river and in regard to that which comes from the land to its - inhabitants, and that at this time the inhabited towns in it numbered in - all twenty thousand. It was Amasis too who established the law that every - year each one of the Egyptians should declare to the ruler of his - district, from what source he got his livelihood, and if any man did not - do this or did not make declaration of an honest way of living, he should - be punished with death. Now Solon the Athenian received from Egypt this - law and had it enacted for the Athenians, and they have continued to - observe it, since it is a law with which none can find fault. - </p> - <p> - 178. Moreover Amasis became a lover of the Hellenes; and besides other - proofs of friendship which he gave to several among them, he also granted - the city of Naucratis for those of them who came to Egypt to dwell in; and - to those who did not desire to stay, but who made voyages thither, he - granted portions of land to set up altars and make sacred enclosures for - their gods. Their greatest enclosure and that one which has most name and - is most frequented is called the Hellenion, and this was established by - the following cities in common:—of the Ionians Chios, Teos, Phocaia, - Clazomenai, of the Dorians Rhodes, Cnidos, Halicarnassos, Phaselis, and of - the Aiolians Mytilene alone. To these belongs this enclosure and these are - the cities which appoint superintendents of the port; and all other cities - which claim a share in it, are making a claim without any right. <a - href="#link2note-152" name="link2noteref-152" id="link2noteref-152">152</a> - Besides this the Eginetans established on their own account a sacred - enclosure dedicated to Zeus, the Samians one to Hera, and the Milesians - one to Apollo. - </p> - <p> - 179. Now in old times Naucratis alone was an open trading-place, and no - other place in Egypt: and if any one came to any other of the Nile mouths, - he was compelled to swear that he came not thither of his own will, and - when he had thus sworn his innocence he had to sail with his ship to the - Canobic mouth, or if it were not possible to sail by reason of contrary - winds, then he had to carry his cargo round the head of the Delta in boats - to Naucratis: thus highly was Naucratis privileged. - </p> - <p> - 180. Moreover when the Amphictyons had let out the contract for building - the temple which now exists at Delphi, agreeing to pay a sum of three - hundred talents, (for the temple which formerly stood there had been burnt - down of itself), it fell to the share of the people of Delphi to provide - the fourth part of the payment; and accordingly the Delphians went about - to various cities and collected contributions. And when they did this they - got from Egypt as much as from any place, for Amasis gave them a thousand - talents' weight of alum, while the Hellenes who dwelt in Egypt gave them - twenty pounds of silver. <a href="#link2note-153" name="link2noteref-153" - id="link2noteref-153">153</a> - </p> - <p> - 181. Also with the people of Kyrene Amasis made an agreement for - friendship and alliance; and he resolved too to marry a wife from thence, - whether because he desired to have a wife of Hellenic race, or apart from - that, on account of friendship for the people of Kyrene: however that may - be, he married, some say the daughter of Battos, others of Arkesilaos, <a - href="#link2note-154" name="link2noteref-154" id="link2noteref-154">154</a> - and others of Critobulos, a man of repute among the citizens; and her name - was Ladike. Now whenever Amasis lay with her he found himself unable to - have intercourse, but with his other wives he associated as he was wont; - and as this happened repeatedly, Amasis said to his wife, whose name was - Ladike: "Woman, thou hast given me drugs, and thou shalt surely perish <a - href="#link2note-155" name="link2noteref-155" id="link2noteref-155">155</a> - more miserably than any other woman." Then Ladike, when by her denials - Amasis was not at all appeased in his anger against her, made a vow in her - soul to Aphrodite, that if Amasis on that night had intercourse with her - (seeing that this was the remedy for her danger), she would send an image - to be dedicated to her at Kyrene; and after the vow immediately Amasis had - intercourse, and from thenceforth whenever Amasis came in to her he had - intercourse with her; and after this he became very greatly attached to - her. And Ladike paid the vow that she had made to the goddess; for she had - an image made and sent it to Kyrene, and it was still preserved even to my - own time, standing with its face turned away from the city of the - Kyrenians. This Ladike Cambyses, having conquered Egypt and heard from her - who she was, sent back unharmed to Kyrene. - </p> - <p> - 182. Amasis also dedicated offerings in Hellas, first at Kyrene an image - of Athene covered over with gold and a figure of himself made like by - painting; then in the temple of Athene at Lindson two images of stone and - a corslet of linen worthy to be seen; and also at Samos two wooden figures - of himself dedicated to Hera, which were standing even to my own time in - the great temple, behind the doors. Now at Samos he dedicated offerings - because of the guest-friendship between himself and Polycrates the son of - Aiakes; at Lindos for no guest-friendship but because the temple of Athene - at Lindos is said to have been founded by the daughters of Danaos, who had - touched land there at the time when they were fleeing from the sons of - Aigyptos. These offerings were dedicated by Amasis; and he was the first - of men who conquered Cyprus and subdued it so that it paid him tribute. - </p> - <p> - ————— <a name="link22H_NOTE" - id="link22H_NOTE"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - NOTES TO BOOK II - </h2> - <p> - <a name="link2note-1" id="link2note-1"> - <!-- Note --></a> - </p> - <p class="foot"> - 1 (<a href="#link2noteref-1">return</a>)<br /> [ Some write "Psammitichos" - with less authority.] - </p> - <p> - <a name="link2note-2" id="link2note-2"> - <!-- Note --></a> - </p> - <p class="foot"> - 2 (<a href="#link2noteref-2">return</a>)<br /> [ {tou en Memphi}: many - Editors read {en Memphi}, "I heard at Memphis from the priests of - Hephaistos," but with less authority.] - </p> - <p> - <a name="link2note-3" id="link2note-3"> - <!-- Note --></a> - </p> - <p class="foot"> - 3 (<a href="#link2noteref-3">return</a>)<br /> [ {'Eliou polin} or - {'Elioupolin}, cp. {'Elioupolitai} below.] - </p> - <p> - <a name="link2note-4" id="link2note-4"> - <!-- Note --></a> - </p> - <p class="foot"> - 4 (<a href="#link2noteref-4">return</a>)<br /> [ {exo e ta ounamata auton - mounon}. Some understand "them" to mean "the gods"; rather perhaps the - meaning is that accounts of such things will not be related in full, but - only touched upon.] - </p> - <p> - <a name="link2note-5" id="link2note-5"> - <!-- Note --></a> - </p> - <p class="foot"> - 5 (<a href="#link2noteref-5">return</a>)<br /> [ {ison peri auton - epistasthai}.] - </p> - <p> - <a name="link2note-6" id="link2note-6"> - <!-- Note --></a> - </p> - <p class="foot"> - 6 (<a href="#link2noteref-6">return</a>)<br /> [ {anthropon}, emphatic, for - the rulers before him were gods (ch. 144).] - </p> - <p> - <a name="link2note-7" id="link2note-7"> - <!-- Note --></a> - </p> - <p class="foot"> - 7 (<a href="#link2noteref-7">return</a>)<br /> [ {Mina}: others read - {Mena}, but the authority of the MSS. is strong for {Mina} both here and - in ch. 99.] - </p> - <p> - <a name="link2note-8" id="link2note-8"> - <!-- Note --></a> - </p> - <p class="foot"> - 8 (<a href="#link2noteref-8">return</a>)<br /> [ {tou Thebaikou nomou}, cp. - ch. 164.] - </p> - <p> - <a name="link2note-9" id="link2note-9"> - <!-- Note --></a> - </p> - <p class="foot"> - 9 (<a href="#link2noteref-9">return</a>)<br /> [ {tautes on apo}: some MSS. - omit {apo}, "this then is the land for which the sixty <i>schoines</i> are - reckoned."] - </p> - <p> - <a name="link2note-10" id="link2note-10"> - <!-- Note --></a> - </p> - <p class="foot"> - 10 (<a href="#link2noteref-10">return</a>)<br /> [ For the measures of - length cp. ch. 149. The furlong ({stadion}) is equal to 100 fathoms - ({orguiai}), i.e. 606 feet 9 inches.] - </p> - <p> - <a name="link2note-11" id="link2note-11"> - <!-- Note --></a> - </p> - <p class="foot"> - 11 (<a href="#link2noteref-11">return</a>)<br /> [ Or "without rain": the - word {anudros} is altered by some Editors to {enudros} or {euudros}, "well - watered."] - </p> - <p> - <a name="link2note-12" id="link2note-12"> - <!-- Note --></a> - </p> - <p class="foot"> - 12 (<a href="#link2noteref-12">return</a>)<br /> [ I have followed Stein in - taking {es ta eiretai} with {legon}, meaning "at the Erythraian Sea," - {taute men} being a repetition of {te men} above. The bend back would make - the range double, and hence partly its great breadth. Others translate, - "Here (at the quarries) the range stops, and bends round to the parts - mentioned (i.e. the Erythraian Sea)."] - </p> - <p> - <a name="link2note-13" id="link2note-13"> - <!-- Note --></a> - </p> - <p class="foot"> - 13 (<a href="#link2noteref-13">return</a>)<br /> [ {os einai Aiguptou}: cp. - iv. 81. Others translate, "considering that it belongs to Egypt" (a - country so vast), i.e. "as measures go in Egypt." In any case {Aiguptos - eousa} just below seems to repeat the same meaning.] - </p> - <p> - <a name="link2note-14" id="link2note-14"> - <!-- Note --></a> - </p> - <p class="foot"> - 14 (<a href="#link2noteref-14">return</a>)<br /> [ Some Editors alter this - to "fourteen."] - </p> - <p> - <a name="link2note-15" id="link2note-15"> - <!-- Note --></a> - </p> - <p class="foot"> - 15 (<a href="#link2noteref-15">return</a>)<br /> [ {pentastomou}: some less - good MSS. have {eptastomou}, "which has seven mouths."] - </p> - <p> - <a name="link2note-16" id="link2note-16"> - <!-- Note --></a> - </p> - <p class="foot"> - 16 (<a href="#link2noteref-16">return</a>)<br /> [ See note on i. 203.] - </p> - <p> - <a name="link2note-17" id="link2note-17"> - <!-- Note --></a> - </p> - <p class="foot"> - 17 (<a href="#link2noteref-17">return</a>)<br /> [ {ton erkhomai lexon}: - these words are by many Editors marked as spurious, and they certainly - seem to be out of place here.] - </p> - <p> - <a name="link2note-18" id="link2note-18"> - <!-- Note --></a> - </p> - <p class="foot"> - 18 (<a href="#link2noteref-18">return</a>)<br /> [ {kou ge de}: "where then - would not a gulf be filled up?"] - </p> - <p> - <a name="link2note-19" id="link2note-19"> - <!-- Note --></a> - </p> - <p class="foot"> - 19 (<a href="#link2noteref-19">return</a>)<br /> [ {katarregnumenen}: some - Editors read {katerregmenen} ("broken up by cracks") from - {katerregnumenen}, which is given by many MSS.] - </p> - <p> - <a name="link2note-1901" id="link2note-1901"> - <!-- Note --></a> - </p> - <p class="foot"> - 1901 (<a href="#link2noteref-1901">return</a>)<br /> [ Or possibly "with - rock below," in which case perhaps {upopsammoteren} would mean "rather - sandy underneath."] - </p> - <p> - <a name="link2note-20" id="link2note-20"> - <!-- Note --></a> - </p> - <p class="foot"> - 20 (<a href="#link2noteref-20">return</a>)<br /> [ We do not know whether - these measurements are in the larger Egyptian cubit of 21 inches or the - smaller (equal to the ordinary Hellenic cubit) of 18½ inches, cp. i. 178.] - </p> - <p> - <a name="link2note-21" id="link2note-21"> - <!-- Note --></a> - </p> - <p class="foot"> - 21 (<a href="#link2noteref-21">return</a>)<br /> [ {kai to omoion apodido - es auxesin}, "and to yield the like return as regards increased extent." - (Mr. Woods); but the clause may be only a repetition of the preceding - one.] - </p> - <p> - <a name="link2note-22" id="link2note-22"> - <!-- Note --></a> - </p> - <p class="foot"> - 22 (<a href="#link2noteref-22">return</a>)<br /> [ i.e. Zeus.] - </p> - <p> - <a name="link2note-23" id="link2note-23"> - <!-- Note --></a> - </p> - <p class="foot"> - 23 (<a href="#link2noteref-23">return</a>)<br /> [ i.e. of the district of - Thebes, the Thebaïs.] - </p> - <p> - <a name="link2note-24" id="link2note-24"> - <!-- Note --></a> - </p> - <p class="foot"> - 24 (<a href="#link2noteref-24">return</a>)<br /> [ {te Libue}.] - </p> - <p> - <a name="link2note-25" id="link2note-25"> - <!-- Note --></a> - </p> - <p class="foot"> - 25 (<a href="#link2noteref-25">return</a>)<br /> [ The meaning seems to be - this: "The Ionians say that Egypt is the Delta, and at the same time they - divide the world into three parts, Europe, Asia, and Libya, the last two - being divided from one another by the Nile. Thus they have left out Egypt - altogether; and either they must add the Delta as a fourth part of the - world, or they must give up the Nile as a boundary. If the name Egypt be - extended, as it is by the other Hellenes, to the upper course of the Nile, - it is then possible to retain the Nile as a boundary, saying that half of - Egypt belongs to Asia and half to Libya, and disregarding the Delta (ch. - 17). This also would be an error of reckoning, but less serious than to - omit Egypt together." The reasoning is obscure because it alludes to - theories (of Hecataios and other writers) which are presumed to be already - known to the reader.] - </p> - <p> - <a name="link2note-26" id="link2note-26"> - <!-- Note --></a> - </p> - <p class="foot"> - 26 (<a href="#link2noteref-26">return</a>)<br /> [ {Katadoupon}, i.e. the - first cataract.] - </p> - <p> - <a name="link2note-27" id="link2note-27"> - <!-- Note --></a> - </p> - <p class="foot"> - 27 (<a href="#link2noteref-27">return</a>)<br /> [ "and it gives us here, - etc." ({parekhomenos}).] - </p> - <p> - <a name="link2note-28" id="link2note-28"> - <!-- Note --></a> - </p> - <p class="foot"> - 28 (<a href="#link2noteref-28">return</a>)<br /> [ {logo de eipein - thoumasiotere}. Or perhaps, "and it is more marvellous, so to speak."] - </p> - <p> - <a name="link2note-29" id="link2note-29"> - <!-- Note --></a> - </p> - <p class="foot"> - 29 (<a href="#link2noteref-29">return</a>)<br /> [ {ton ta polla esti andri - ke k.t.l.} I take {ton} to refer to the nature of the country, as - mentioned above; but the use of {os} can hardly be paralleled, and the - passage probably requires correction. Some Editors read {ton tekmeria - polla esti k.t.l.} "wherein there are many evidences to prove, etc." Stein - omits {ton} and alters the punctuation, so that the clauses run thus, - "when it flows from the hottest parts to those which for the most part are - cooler? For a man who is capable of reasoning about such matters the first - and greatest evidence to prove that it is not likely to flow from snow, is - afforded by the winds, etc."] - </p> - <p> - <a name="link2note-30" id="link2note-30"> - <!-- Note --></a> - </p> - <p class="foot"> - 30 (<a href="#link2noteref-30">return</a>)<br /> [ {ouk ekhei elegkhon}, - "cannot be refuted" (because we cannot argue with him), cp. Thuc. iii. 53, - {ta de pseude elegkhon ekhei}. Some translate, "does not prove his case."] - </p> - <p> - <a name="link2note-31" id="link2note-31"> - <!-- Note --></a> - </p> - <p class="foot"> - 31 (<a href="#link2noteref-31">return</a>)<br /> [ {tes arkhaies diexodou}, - "his original (normal) course."] - </p> - <p> - <a name="link2note-32" id="link2note-32"> - <!-- Note --></a> - </p> - <p class="foot"> - 32 (<a href="#link2noteref-32">return</a>)<br /> [ {ouk eonton anemon - psukhron}: the best MSS. read {kai anemon psukhron} ("and there are cold - winds"), which Stein retains, explaining that the cold North winds would - assist evaporation.] - </p> - <p> - <a name="link2note-33" id="link2note-33"> - <!-- Note --></a> - </p> - <p class="foot"> - 33 (<a href="#link2noteref-33">return</a>)<br /> [ {autos eoutou peei pollo - upodeesteros e tou thereos}.] - </p> - <p> - <a name="link2note-34" id="link2note-34"> - <!-- Note --></a> - </p> - <p class="foot"> - 34 (<a href="#link2noteref-34">return</a>)<br /> [ {diakaion ten diexodon - auto}, i.e. {to reri}. Some Editors read {autou} (with inferior MSS.) or - alter the word to {eoutou}.] - </p> - <p> - <a name="link2note-35" id="link2note-35"> - <!-- Note --></a> - </p> - <p class="foot"> - 35 (<a href="#link2noteref-35">return</a>)<br /> [ "set forth, so far as I - understood."] - </p> - <p> - <a name="link2note-36" id="link2note-36"> - <!-- Note --></a> - </p> - <p class="foot"> - 36 (<a href="#link2noteref-36">return</a>)<br /> [ {epi makrotaton}, - "carrying the inquiry as far as possible," cp. ch. 34.] - </p> - <p> - <a name="link2note-37" id="link2note-37"> - <!-- Note --></a> - </p> - <p class="foot"> - 37 (<a href="#link2noteref-37">return</a>)<br /> [ I have little doubt that - this means the island of Elephantine; for at this point only would such a - mixture of races be found. To this the writer here goes back - parenthetically, and then resumes the account of the journey upwards from - Tachompso. This view is confirmed by the fact that Strabo relates the same - thing with regard to the island of Philai just above Elephantine.] - </p> - <p> - <a name="link2note-3701" id="link2note-3701"> - <!-- Note --></a> - </p> - <p class="foot"> - 3701 (<a href="#link2noteref-3701">return</a>)<br /> [ Cp. i. 72, note 86.] - </p> - <p> - <a name="link2note-38" id="link2note-38"> - <!-- Note --></a> - </p> - <p class="foot"> - 38 (<a href="#link2noteref-38">return</a>)<br /> [ {oleureon}.] - </p> - <p> - <a name="link2note-39" id="link2note-39"> - <!-- Note --></a> - </p> - <p class="foot"> - 39 (<a href="#link2noteref-39">return</a>)<br /> [ {zeias}.] - </p> - <p> - <a name="link2note-40" id="link2note-40"> - <!-- Note --></a> - </p> - <p class="foot"> - 40 (<a href="#link2noteref-40">return</a>)<br /> [ i.e. the hieratic and - the demotic characters.] - </p> - <p> - <a name="link2note-41" id="link2note-41"> - <!-- Note --></a> - </p> - <p class="foot"> - 41 (<a href="#link2noteref-41">return</a>)<br /> [ {murias, os eipein - logo}.] - </p> - <p> - <a name="link2note-42" id="link2note-42"> - <!-- Note --></a> - </p> - <p class="foot"> - 42 (<a href="#link2noteref-42">return</a>)<br /> [ Referring apparently to - iii. 28, where the marks of Apis are given. Perhaps no animal could be - sacrificed which had any of these marks.] - </p> - <p> - <a name="link2note-43" id="link2note-43"> - <!-- Note --></a> - </p> - <p class="foot"> - 43 (<a href="#link2noteref-43">return</a>)<br /> [ {kephale keine}, "that - head," cp. {koilien keinen} in the next chapter.] - </p> - <p> - <a name="link2note-44" id="link2note-44"> - <!-- Note --></a> - </p> - <p class="foot"> - 44 (<a href="#link2noteref-44">return</a>)<br /> [ {katharon}.] - </p> - <p> - <a name="link2note-45" id="link2note-45"> - <!-- Note --></a> - </p> - <p class="foot"> - 45 (<a href="#link2noteref-45">return</a>)<br /> [ {baris}, cp. ch. 96.] - </p> - <p> - <a name="link2note-46" id="link2note-46"> - <!-- Note --></a> - </p> - <p class="foot"> - 46 (<a href="#link2noteref-46">return</a>)<br /> [ Or, "descended from - Aigyptos."] - </p> - <p> - <a name="link2note-4601" id="link2note-4601"> - <!-- Note --></a> - </p> - <p class="foot"> - 4601 (<a href="#link2noteref-4601">return</a>)<br /> [ Or, "assuming that - in those days as now, they were wont to make voyages, and that some of the - Hellenes were seafaring folk."] - </p> - <p> - <a name="link2note-47" id="link2note-47"> - <!-- Note --></a> - </p> - <p class="foot"> - 47 (<a href="#link2noteref-47">return</a>)<br /> [ {stelai}, "upright - blocks."] - </p> - <p> - <a name="link2note-48" id="link2note-48"> - <!-- Note --></a> - </p> - <p class="foot"> - 48 (<a href="#link2noteref-48">return</a>)<br /> [ {lampontos tas nuktas - megathos}: some Editors alter {megathos} to {megalos} or {mega phos}.] - </p> - <p> - <a name="link2note-49" id="link2note-49"> - <!-- Note --></a> - </p> - <p class="foot"> - 49 (<a href="#link2noteref-49">return</a>)<br /> [ {enagizousi}.] - </p> - <p> - <a name="link2note-50" id="link2note-50"> - <!-- Note --></a> - </p> - <p class="foot"> - 50 (<a href="#link2noteref-50">return</a>)<br /> [ {uon}: some Editors read - {oion} "sheep," on the authority of one MS.] - </p> - <p> - <a name="link2note-51" id="link2note-51"> - <!-- Note --></a> - </p> - <p class="foot"> - 51 (<a href="#link2noteref-51">return</a>)<br /> [ {ta ounamata}, which - means here rather the forms of personification than the actual names.] - </p> - <p> - <a name="link2note-52" id="link2note-52"> - <!-- Note --></a> - </p> - <p class="foot"> - 52 (<a href="#link2noteref-52">return</a>)<br /> [ {ai pramanteis}.] - </p> - <p> - <a name="link2note-53" id="link2note-53"> - <!-- Note --></a> - </p> - <p class="foot"> - 53 (<a href="#link2noteref-53">return</a>)<br /> [ {phegon}.] - </p> - <p> - <a name="link2note-54" id="link2note-54"> - <!-- Note --></a> - </p> - <p class="foot"> - 54 (<a href="#link2noteref-54">return</a>)<br /> [ {upo phego pephukuie}, - i.e. the oak-tree of the legend was a real growing tree, though the dove - was symbolical.] - </p> - <p> - <a name="link2note-55" id="link2note-55"> - <!-- Note --></a> - </p> - <p class="foot"> - 55 (<a href="#link2noteref-55">return</a>)<br /> [ {panegurias}.] - </p> - <p> - <a name="link2note-56" id="link2note-56"> - <!-- Note --></a> - </p> - <p class="foot"> - 56 (<a href="#link2noteref-56">return</a>)<br /> [ {prosagogas}, with the - idea of bringing offerings or introducing persons.] - </p> - <p> - <a name="link2note-57" id="link2note-57"> - <!-- Note --></a> - </p> - <p class="foot"> - 57 (<a href="#link2noteref-57">return</a>)<br /> [ {epoiethesan}, "were - first celebrated."] - </p> - <p> - <a name="link2note-58" id="link2note-58"> - <!-- Note --></a> - </p> - <p class="foot"> - 58 (<a href="#link2noteref-58">return</a>)<br /> [ So B.R.] - </p> - <p> - <a name="link2note-59" id="link2note-59"> - <!-- Note --></a> - </p> - <p class="foot"> - 59 (<a href="#link2noteref-59">return</a>)<br /> [ {sumphoiteousi}.] - </p> - <p> - <a name="link2note-5901" id="link2note-5901"> - <!-- Note --></a> - </p> - <p class="foot"> - 5901 (<a href="#link2noteref-5901">return</a>)<br /> [ i.e. 700,000.] - </p> - <p> - <a name="link2note-60" id="link2note-60"> - <!-- Note --></a> - </p> - <p class="foot"> - 60 (<a href="#link2noteref-60">return</a>)<br /> [ See ch. 40.] - </p> - <p> - <a name="link2note-61" id="link2note-61"> - <!-- Note --></a> - </p> - <p class="foot"> - 61 (<a href="#link2noteref-61">return</a>)<br /> [ {tesi thusiesi, en tini - nukti}: some MSS. give {en te nukti}: hence several Editors read {tes - thusies en te nukti}, "on the night of the sacrifice."] - </p> - <p> - <a name="link2note-62" id="link2note-62"> - <!-- Note --></a> - </p> - <p class="foot"> - 62 (<a href="#link2noteref-62">return</a>)<br /> [ Or, "for what end this - night is held solemn by lighting of lamps" (B.R.), making {phos kai timen} - one idea.] - </p> - <p> - <a name="link2note-63" id="link2note-63"> - <!-- Note --></a> - </p> - <p class="foot"> - 63 (<a href="#link2noteref-63">return</a>)<br /> [ {alexomenous}: this, - which is adopted by most Editors, is the reading of some less good MSS.; - the rest have {alexomenoi}, "strike them and defend themselves."] - </p> - <p> - <a name="link2note-6301" id="link2note-6301"> - <!-- Note --></a> - </p> - <p class="foot"> - 6301 (<a href="#link2noteref-6301">return</a>)<br /> [ {eousa e Aiguptos - k.t.l.}: the MSS. have {eousa de Aiguptos}: Stein reads {eousa gar - Aiguptos}.] - </p> - <p> - <a name="link2note-64" id="link2note-64"> - <!-- Note --></a> - </p> - <p class="foot"> - 64 (<a href="#link2noteref-64">return</a>)<br /> [ {theia pregmata - katalambanei tous aielourous}, which may mean only, "a marvellous thing - happens to the cats."] - </p> - <p> - <a name="link2note-65" id="link2note-65"> - <!-- Note --></a> - </p> - <p class="foot"> - 65 (<a href="#link2noteref-65">return</a>)<br /> [ {es 'Ermeo polin}.] - </p> - <p> - <a name="link2note-66" id="link2note-66"> - <!-- Note --></a> - </p> - <p class="foot"> - 66 (<a href="#link2noteref-66">return</a>)<br /> [ {dikhelon, oplai boos}, - "he is cloven-footed, and his foot is that of an ox." The words {oplai - boos} are marked as spurious by Stein.] - </p> - <p> - <a name="link2note-67" id="link2note-67"> - <!-- Note --></a> - </p> - <p class="foot"> - 67 (<a href="#link2noteref-67">return</a>)<br /> [ i.e. above the marshes, - cp. ch. 92.] - </p> - <p> - <a name="link2note-68" id="link2note-68"> - <!-- Note --></a> - </p> - <p class="foot"> - 68 (<a href="#link2noteref-68">return</a>)<br /> [ {pante}, which by some - is translated "taken all together," "at most." Perhaps there is some - corruption of text, and the writer meant to say that it measured two - cubits by one cubit.] - </p> - <p> - <a name="link2note-6801" id="link2note-6801"> - <!-- Note --></a> - </p> - <p class="foot"> - 6801 (<a href="#link2noteref-6801">return</a>)<br /> [ The reading of the - Medicean MS. is {en esti}, not {enesti} as hitherto reported.] - </p> - <p> - <a name="link2note-69" id="link2note-69"> - <!-- Note --></a> - </p> - <p class="foot"> - 69 (<a href="#link2noteref-69">return</a>)<br /> [ Or, "calling the song - Linos."] - </p> - <p> - <a name="link2note-70" id="link2note-70"> - <!-- Note --></a> - </p> - <p class="foot"> - 70 (<a href="#link2noteref-70">return</a>)<br /> [ {ton Linon okothen - elabon}: the MSS. have {to ounoma} after {elabon}, but this is omitted by - almost all Editors except Stein, who justifies it by a reference to ch. - 50, and understands it to mean "the person of Linos." No doubt the song - and the person are here spoken off indiscriminately, but this explanation - would require the reading {tou Linou}, as indeed Stein partly admits by - suggesting the alteration.] - </p> - <p> - <a name="link2note-71" id="link2note-71"> - <!-- Note --></a> - </p> - <p class="foot"> - 71 (<a href="#link2noteref-71">return</a>)<br /> [ The words "and Bacchic - (which are really Egyptian)," are omitted by several of the best MSS.] - </p> - <p> - <a name="link2note-72" id="link2note-72"> - <!-- Note --></a> - </p> - <p class="foot"> - 72 (<a href="#link2noteref-72">return</a>)<br /> [ {epezosmenai}.] - </p> - <p> - <a name="link2note-73" id="link2note-73"> - <!-- Note --></a> - </p> - <p class="foot"> - 73 (<a href="#link2noteref-73">return</a>)<br /> [ In connexion with death - apparently, cp. ch. 132, 170. Osiris is meant.] - </p> - <p> - <a name="link2note-74" id="link2note-74"> - <!-- Note --></a> - </p> - <p class="foot"> - 74 (<a href="#link2noteref-74">return</a>)<br /> [ {sindonos bussines}.] - </p> - <p> - <a name="link2note-75" id="link2note-75"> - <!-- Note --></a> - </p> - <p class="foot"> - 75 (<a href="#link2noteref-75">return</a>)<br /> [ {to kommi}.] - </p> - <p> - <a name="link2note-76" id="link2note-76"> - <!-- Note --></a> - </p> - <p class="foot"> - 76 (<a href="#link2noteref-76">return</a>)<br /> [ {nros}.] - </p> - <p> - <a name="link2note-77" id="link2note-77"> - <!-- Note --></a> - </p> - <p class="foot"> - 77 (<a href="#link2noteref-77">return</a>)<br /> [ Or, "a pleasant sweet - taste."] - </p> - <p> - <a name="link2note-78" id="link2note-78"> - <!-- Note --></a> - </p> - <p class="foot"> - 78 (<a href="#link2noteref-78">return</a>)<br /> [ {apala}, "soft."] - </p> - <p> - <a name="link2note-79" id="link2note-79"> - <!-- Note --></a> - </p> - <p class="foot"> - 79 (<a href="#link2noteref-79">return</a>)<br /> [ {kat oligous ton - kegkhron}.] - </p> - <p> - <a name="link2note-80" id="link2note-80"> - <!-- Note --></a> - </p> - <p class="foot"> - 80 (<a href="#link2noteref-80">return</a>)<br /> [ {apo ton sillikuprion - tou karpou}.] - </p> - <p> - <a name="link2note-81" id="link2note-81"> - <!-- Note --></a> - </p> - <p class="foot"> - 81 (<a href="#link2noteref-81">return</a>)<br /> [ {zuga}, to tie the sides - and serve as a partial deck.] - </p> - <p> - <a name="link2note-82" id="link2note-82"> - <!-- Note --></a> - </p> - <p class="foot"> - 82 (<a href="#link2noteref-82">return</a>)<br /> [ {esti de oud' outos}: a - few MSS. have {ouk} instead of {oud'}, and most Editors follow them. The - meaning however seems to be that even here the course in time of flood is - different, and much more in the lower parts.] - </p> - <p> - <a name="link2note-83" id="link2note-83"> - <!-- Note --></a> - </p> - <p class="foot"> - 83 (<a href="#link2noteref-83">return</a>)<br /> [ {os apergmenos ree}: the - MSS. mostly have {os apergmenos reei}, in place of which I have adopted - the correction of Stein. Most other Editors read {os apergmenos peei} - (following a few inferior MSS.), "the bend of the Nile which flows thus - confined."] - </p> - <p> - <a name="link2note-84" id="link2note-84"> - <!-- Note --></a> - </p> - <p class="foot"> - 84 (<a href="#link2noteref-84">return</a>)<br /> [ Not therefore in the - Delta, to which in ch. 15 was assigned a later origin than this.] - </p> - <p> - <a name="link2note-85" id="link2note-85"> - <!-- Note --></a> - </p> - <p class="foot"> - 85 (<a href="#link2noteref-85">return</a>)<br /> [ {kat' ouden einai - lamprotetos}: Stein reads {kai} for {kat'}, thus making the whole chapter - parenthetical, with {ou gar elegon} answered by {parameipsamenos on}, a - conjecture which is ingenious but not quite convincing.] - </p> - <p> - <a name="link2note-86" id="link2note-86"> - <!-- Note --></a> - </p> - <p class="foot"> - 86 (<a href="#link2noteref-86">return</a>)<br /> [ {stratien pollen labon}: - most of the MSS. have {ton} after {pollen}, which perhaps indicates that - some words are lost.] - </p> - <p> - <a name="link2note-87" id="link2note-87"> - <!-- Note --></a> - </p> - <p class="foot"> - 87 (<a href="#link2noteref-87">return</a>)<br /> [ {kai prosotata}: many - MSS. have {kai ou prosotata}, which is defended by some Editors in the - sense of a comparative, "and not further."] - </p> - <p> - <a name="link2note-88" id="link2note-88"> - <!-- Note --></a> - </p> - <p class="foot"> - 88 (<a href="#link2noteref-88">return</a>)<br /> [ {Suroi} in the better - MSS.; see note in i.6.] - </p> - <p> - <a name="link2note-89" id="link2note-89"> - <!-- Note --></a> - </p> - <p class="foot"> - 89 (<a href="#link2noteref-89">return</a>)<br /> [ {Surioi}.] - </p> - <p> - <a name="link2note-90" id="link2note-90"> - <!-- Note --></a> - </p> - <p class="foot"> - 90 (<a href="#link2noteref-90">return</a>)<br /> [ {kata tauta}: the better - MSS. have {kai kata tauta}, which might be taken with what follows, - punctuating after {ergazontai} (as in the Medicean MS.): "they and the - Egyptians alone of all nations work flax; and so likewise they resemble - one another in their whole manner of living."] - </p> - <p> - <a name="link2note-91" id="link2note-91"> - <!-- Note --></a> - </p> - <p class="foot"> - 91 (<a href="#link2noteref-91">return</a>)<br /> [ {polon}, i.e. the - concave sun-dial, in shape like the vault of heaven.] - </p> - <p> - <a name="link2note-92" id="link2note-92"> - <!-- Note --></a> - </p> - <p class="foot"> - 92 (<a href="#link2noteref-92">return</a>)<br /> [ The gnomon would be an - upright staff or an obelisk for observation of the length of the shadow.] - </p> - <p> - <a name="link2note-93" id="link2note-93"> - <!-- Note --></a> - </p> - <p class="foot"> - 93 (<a href="#link2noteref-93">return</a>)<br /> [ i.e. Red Clod.] - </p> - <p> - <a name="link2note-94" id="link2note-94"> - <!-- Note --></a> - </p> - <p class="foot"> - 94 (<a href="#link2noteref-94">return</a>)<br /> [ {Turion stratopedon}, - i.e. "the Tyrian quarter" of the town: cp. ch. 154.] - </p> - <p> - <a name="link2note-95" id="link2note-95"> - <!-- Note --></a> - </p> - <p class="foot"> - 95 (<a href="#link2noteref-95">return</a>)<br /> [ {ten sen}, or {tauten}, - "this land."] - </p> - <p> - <a name="link2note-96" id="link2note-96"> - <!-- Note --></a> - </p> - <p class="foot"> - 96 (<a href="#link2noteref-96">return</a>)<br /> [ {es o meteke auton}, - "until at last he dismissed it"; but the construction is very irregular, - and there is probably some corruption of text. Stein reads {ekon} by - conjecture for {es o}.] - </p> - <p> - <a name="link2note-97" id="link2note-97"> - <!-- Note --></a> - </p> - <p class="foot"> - 97 (<a href="#link2noteref-97">return</a>)<br /> [ {delon de kata per - epoiese}: a conjectural emendation of {delon de' kata gar epoiese}, which - some editors retain, translating thus, "and this is clear; for according - to the manner in which Homer described the wanderings of Alexander, etc., - it is clear how, etc."] - </p> - <p> - <a name="link2note-98" id="link2note-98"> - <!-- Note --></a> - </p> - <p class="foot"> - 98 (<a href="#link2noteref-98">return</a>)<br /> [ Il. vi. 289. The sixth - book is not ordinarily included in the {Diomedeos aristeia}.] - </p> - <p> - <a name="link2note-99" id="link2note-99"> - <!-- Note --></a> - </p> - <p class="foot"> - 99 (<a href="#link2noteref-99">return</a>)<br /> [ Od. iv. 227. These - references to the Odyssey are by some thought to be interpolations, - because they refer only to the visit of Menelaos to Egypt after the fall - of Troy; but Herodotus is arguing that Homer, while rejecting the legend - of Helen's stay in Egypt during the war, yet has traces of it left in this - later visit to Egypt of Menelaos and Helen, as well as in the visit of - Paris and Helen to Sidon.] - </p> - <p> - <a name="link2note-100" id="link2note-100"> - <!-- Note --></a> - </p> - <p class="foot"> - 100 (<a href="#link2noteref-100">return</a>)<br /> [ Od. iv. 351.] - </p> - <p> - <a name="link2note-101" id="link2note-101"> - <!-- Note --></a> - </p> - <p class="foot"> - 101 (<a href="#link2noteref-101">return</a>)<br /> [ {kai tode to khorion}: - probably {to khorion} ought to be struck out: "this also is evident."] - </p> - <p> - <a name="link2note-102" id="link2note-102"> - <!-- Note --></a> - </p> - <p class="foot"> - 102 (<a href="#link2noteref-102">return</a>)<br /> [ {podeonas}, being the - feet of the animals whose skins they were.] - </p> - <p> - <a name="link2note-103" id="link2note-103"> - <!-- Note --></a> - </p> - <p class="foot"> - 103 (<a href="#link2noteref-103">return</a>)<br /> [ Cp. vii. 152.] - </p> - <p> - <a name="link2note-104" id="link2note-104"> - <!-- Note --></a> - </p> - <p class="foot"> - 104 (<a href="#link2noteref-104">return</a>)<br /> [ {elasai}, which may be - intransitive, "rushed into every kind of evil."] - </p> - <p> - <a name="link2note-105" id="link2note-105"> - <!-- Note --></a> - </p> - <p class="foot"> - 105 (<a href="#link2noteref-105">return</a>)<br /> [ {stadioi}.] - </p> - <p> - <a name="link2note-106" id="link2note-106"> - <!-- Note --></a> - </p> - <p class="foot"> - 106 (<a href="#link2noteref-106">return</a>)<br /> [ {krossas}.] - </p> - <p> - <a name="link2note-107" id="link2note-107"> - <!-- Note --></a> - </p> - <p class="foot"> - 107 (<a href="#link2noteref-107">return</a>)<br /> [ {bomidas}.] - </p> - <p> - <a name="link2note-108" id="link2note-108"> - <!-- Note --></a> - </p> - <p class="foot"> - 108 (<a href="#link2noteref-108">return</a>)<br /> [ i.e. the three small - pyramids just to the East of the great pyramid.] - </p> - <p> - <a name="link2note-109" id="link2note-109"> - <!-- Note --></a> - </p> - <p class="foot"> - 109 (<a href="#link2noteref-109">return</a>)<br /> [ {oute gar k.t.l.}, - "for there are no underground chambers," etc. Something which was in the - mind of the writer has been omitted either by himself or his copyists, - "and inferior to it also in other respects, for," etc. unless, as Stein - supposes, we have here a later addition thrown in without regard to the - connexion.] - </p> - <p> - <a name="link2note-110" id="link2note-110"> - <!-- Note --></a> - </p> - <p class="foot"> - 110 (<a href="#link2noteref-110">return</a>)<br /> [ {touto megathos}, "as - regards attaining the same size," but probably the text is corrupt. Stein - reads {to megathos} in his later editions.] - </p> - <p> - <a name="link2note-111" id="link2note-111"> - <!-- Note --></a> - </p> - <p class="foot"> - 111 (<a href="#link2noteref-111">return</a>)<br /> [ Or, "Philition."] - </p> - <p> - <a name="link2note-112" id="link2note-112"> - <!-- Note --></a> - </p> - <p class="foot"> - 112 (<a href="#link2noteref-112">return</a>)<br /> [ {to theo}, the goddess - Leto, cp. i. 105.] - </p> - <p> - <a name="link2note-113" id="link2note-113"> - <!-- Note --></a> - </p> - <p class="foot"> - 113 (<a href="#link2noteref-113">return</a>)<br /> [ {suntakhunein auton - ton bion}: some MSS. and Editors read {auto} for {auton}, "that heaven was - shortening his life."] - </p> - <p> - <a name="link2note-114" id="link2note-114"> - <!-- Note --></a> - </p> - <p class="foot"> - 114 (<a href="#link2noteref-114">return</a>)<br /> [ More literally, - "bidding him take up the blood-money, who would." The people of Delphi are - said to have put Esop to death and to have been ordered by the Oracle to - make compensation.] - </p> - <p> - <a name="link2note-115" id="link2note-115"> - <!-- Note --></a> - </p> - <p class="foot"> - 115 (<a href="#link2noteref-115">return</a>)<br /> [ {os an einai - 'Podopin}: so the MSS. Some Editors read {'Podopios}, others {'Podopi}.] - </p> - <p> - <a name="link2note-116" id="link2note-116"> - <!-- Note --></a> - </p> - <p class="foot"> - 116 (<a href="#link2noteref-116">return</a>)<br /> [ {antion de autout tou - neou}.] - </p> - <p> - <a name="link2note-117" id="link2note-117"> - <!-- Note --></a> - </p> - <p class="foot"> - 117 (<a href="#link2noteref-117">return</a>)<br /> [ {epaphroditoi - ginesthai}.] - </p> - <p> - <a name="link2note-118" id="link2note-118"> - <!-- Note --></a> - </p> - <p class="foot"> - 118 (<a href="#link2noteref-118">return</a>)<br /> [ {katekertomese min}: - Athenæus says that Sappho attacked the mistress of Charaxos; but here - {min} can hardly refer to any one but Charaxos himself, who doubtless - would be included in the same condemnation.] - </p> - <p> - <a name="link2note-119" id="link2note-119"> - <!-- Note --></a> - </p> - <p class="foot"> - 119 (<a href="#link2noteref-119">return</a>)<br /> [ {propulaia}.] - </p> - <p> - <a name="link2note-120" id="link2note-120"> - <!-- Note --></a> - </p> - <p class="foot"> - 120 (<a href="#link2noteref-120">return</a>)<br /> [ "innumerable sights of - buildings."] - </p> - <p> - <a name="link2note-121" id="link2note-121"> - <!-- Note --></a> - </p> - <p class="foot"> - 121 (<a href="#link2noteref-121">return</a>)<br /> [ {tassomenon}, - "posted," like an army; but the text is probably unsound: so also in the - next line, where the better MSS. have {men Boubasti poli}, others {e en - Boubasti polis}. Stein reads {e en Boubasti poli}, "the earth at the city - of Bubastis." Perhaps {e en Boubasti polis} might mean the town as opposed - to the temple, as Mr. Woods suggests.] - </p> - <p> - <a name="link2note-122" id="link2note-122"> - <!-- Note --></a> - </p> - <p class="foot"> - 122 (<a href="#link2noteref-122">return</a>)<br /> [ Cp. ch. 161, {egeneto - apo prophasios, ton k.t.l.} Perhaps however {prophasin} is here from - {prophaino} (cp. Soph. Trach. 662), and it means merely "that the gods - were foreshowing him this in order that," etc. So Stein.] - </p> - <p> - <a name="link2note-123" id="link2note-123"> - <!-- Note --></a> - </p> - <p class="foot"> - 123 (<a href="#link2noteref-123">return</a>)<br /> [ i.e. for their - customary gift or tribute to him as king.] - </p> - <p> - <a name="link2note-124" id="link2note-124"> - <!-- Note --></a> - </p> - <p class="foot"> - 124 (<a href="#link2noteref-124">return</a>)<br /> [ The chronology is - inconsistent, and some propose, without authority, to read "three hundred - years."] - </p> - <p> - <a name="link2note-125" id="link2note-125"> - <!-- Note --></a> - </p> - <p class="foot"> - 125 (<a href="#link2noteref-125">return</a>)<br /> [ {tas arouras}, cp. ch. - 168, where the {aroura} is defined as a hundred Egyptian units square, - about three-quarters of an acre.] - </p> - <p> - <a name="link2note-126" id="link2note-126"> - <!-- Note --></a> - </p> - <p class="foot"> - 126 (<a href="#link2noteref-126">return</a>)<br /> [ {es to megaron}.] - </p> - <p> - <a name="link2note-127" id="link2note-127"> - <!-- Note --></a> - </p> - <p class="foot"> - 127 (<a href="#link2noteref-127">return</a>)<br /> [ Not on two single - occasions, but for two separate periods of time it was stated that the sun - had risen in the West and set in the East; i.e. from East to West, then - from West to East, then again from East to West, and finally back to East - again. This seems to be the meaning attached by Herodotus to something - which he was told about astronomical cycles.] - </p> - <p> - <a name="link2note-128" id="link2note-128"> - <!-- Note --></a> - </p> - <p class="foot"> - 128 (<a href="#link2noteref-128">return</a>)<br /> [ {ouk eontas}: this is - the reading of all the best MSS., and also fits in best with the argument, - which was that in Egypt gods were quite distinct from men. Most Editors - however read {oikeontas} on the authority of a few MSS., "dwelling with - men." (The reading of the Medicean MS. is {ouk eontas}, not {oukeontas} as - stated by Stein.)] - </p> - <p> - <a name="link2note-129" id="link2note-129"> - <!-- Note --></a> - </p> - <p class="foot"> - 129 (<a href="#link2noteref-129">return</a>)<br /> [ i.e. that the Hellenes - borrowed these divinities from Egypt, see ch. 43 ff. This refers to all - the three gods above mentioned and not (as Stein contended) to Pan and - Dionysos only.] - </p> - <p> - <a name="link2note-130" id="link2note-130"> - <!-- Note --></a> - </p> - <p class="foot"> - 130 (<a href="#link2noteref-130">return</a>)<br /> [ {kai toutous allous}, - i.e. as well as Heracles; but it may mean "that these also, distinct from - the gods, had been born," etc. The connexion seems to be this: "I - expressed my opinion on all these cases when I spoke of the case of - Heracles; for though the statement there about Heracles was in one respect - inapplicable to the rest, yet in the main conclusion that gods are not - born of men it applies to all."] - </p> - <p> - <a name="link2note-131" id="link2note-131"> - <!-- Note --></a> - </p> - <p class="foot"> - 131 (<a href="#link2noteref-131">return</a>)<br /> [ {stadioi}.] - </p> - <p> - <a name="link2note-132" id="link2note-132"> - <!-- Note --></a> - </p> - <p class="foot"> - 132 (<a href="#link2noteref-132">return</a>)<br /> [ {mneas}, of which 60 - go to the talent.] - </p> - <p> - <a name="link2note-133" id="link2note-133"> - <!-- Note --></a> - </p> - <p class="foot"> - 133 (<a href="#link2noteref-133">return</a>)<br /> [ Cp. ch. 112.] - </p> - <p> - <a name="link2note-134" id="link2note-134"> - <!-- Note --></a> - </p> - <p class="foot"> - 134 (<a href="#link2noteref-134">return</a>)<br /> [ {neos}.] - </p> - <p> - <a name="link2note-135" id="link2note-135"> - <!-- Note --></a> - </p> - <p class="foot"> - 135 (<a href="#link2noteref-135">return</a>)<br /> [ I understand that each - wall consisted of a single stone, which gave the dimensions each way: "as - regards height and length" therefore it was made of a single stone. That - it should have been a monolith, except the roof, is almost impossible, not - only because of the size mentioned (which in any case is suspicious), but - because no one would so hollow out a monolith that it would be necessary - afterwards to put on another stone for the roof. The monolith chamber - mentioned in ch. 175, which it took three years to convey from - Elephantine, measured only 21 cubits by 14 by 8. The {parorophis} or - "cornice" is not an "eave projecting four cubits," but (as the word is - explained by Pollux) a cornice between ceiling and roof, measuring in this - instance four cubits in height and formed by the thickness of the single - stone: see Letronne, Recherches pour servir, etc. p. 80 (quoted by Bähr).] - </p> - <p> - <a name="link2note-136" id="link2note-136"> - <!-- Note --></a> - </p> - <p class="foot"> - 136 (<a href="#link2noteref-136">return</a>)<br /> [ {erpase}, "took as - plunder."] - </p> - <p> - <a name="link2note-137" id="link2note-137"> - <!-- Note --></a> - </p> - <p class="foot"> - 137 (<a href="#link2noteref-137">return</a>)<br /> [ {aparti}: this word is - not found in any MS. but was read here by the Greek grammarians.] - </p> - <p> - <a name="link2note-13701" id="link2note-13701"> - <!-- Note --></a> - </p> - <p class="foot"> - 13701 (<a href="#link2noteref-13701">return</a>)<br /> [ i.e. 120,000.] - </p> - <p> - <a name="link2note-138" id="link2note-138"> - <!-- Note --></a> - </p> - <p class="foot"> - 138 (<a href="#link2noteref-138">return</a>)<br /> [ Cp. iv. 159.] - </p> - <p> - <a name="link2note-139" id="link2note-139"> - <!-- Note --></a> - </p> - <p class="foot"> - 139 (<a href="#link2noteref-139">return</a>)<br /> [ {kuneen}, perhaps the - royal helmet or <i>Pschent</i>, cp. ch. 151.] - </p> - <p> - <a name="link2note-140" id="link2note-140"> - <!-- Note --></a> - </p> - <p class="foot"> - 140 (<a href="#link2noteref-140">return</a>)<br /> [ {apemataise}, - euphemism for breaking wind.] - </p> - <p> - <a name="link2note-141" id="link2note-141"> - <!-- Note --></a> - </p> - <p class="foot"> - 141 (<a href="#link2noteref-141">return</a>)<br /> [ {oudena logon auto - donta}: many Editors change {auto} to {eouto}, in which case it means - "taking no time to consider the matter," as elsewhere in Herodotus; but - cp. iii. 50 {istoreonti logon audena edidou}.] - </p> - <p> - <a name="link2note-142" id="link2note-142"> - <!-- Note --></a> - </p> - <p class="foot"> - 142 (<a href="#link2noteref-142">return</a>)<br /> [ {nomon}, and so - throughout the passage.] - </p> - <p> - <a name="link2note-14201" id="link2note-14201"> - <!-- Note --></a> - </p> - <p class="foot"> - 14201 (<a href="#link2noteref-14201">return</a>)<br /> [ i.e. 160,000.] - </p> - <p> - <a name="link2note-14202" id="link2note-14202"> - <!-- Note --></a> - </p> - <p class="foot"> - 14202 (<a href="#link2noteref-14202">return</a>)<br /> [ i.e. 250,000.] - </p> - <p> - <a name="link2note-143" id="link2note-143"> - <!-- Note --></a> - </p> - <p class="foot"> - 143 (<a href="#link2noteref-143">return</a>)<br /> [ {arourai}, cp. ch. - 141.] - </p> - <p> - <a name="link2note-144" id="link2note-144"> - <!-- Note --></a> - </p> - <p class="foot"> - 144 (<a href="#link2noteref-144">return</a>)<br /> [ {ekaston}: if - {ekastoi} be read (for which there is more MS. authority) the meaning will - be that "a thousand Calasirians and a thousand Hermotybians acted as - guards alternately, each for a year," the number at a time being 1000 not - 2000.] - </p> - <p> - <a name="link2note-14401" id="link2note-14401"> - <!-- Note --></a> - </p> - <p class="foot"> - 14401 (<a href="#link2noteref-14401">return</a>)<br /> [ {pente mneai}.] - </p> - <p> - <a name="link2note-145" id="link2note-145"> - <!-- Note --></a> - </p> - <p class="foot"> - 145 (<a href="#link2noteref-145">return</a>)<br /> [ - {arusteres},={kotulai}.] - </p> - <p> - <a name="link2note-146" id="link2note-146"> - <!-- Note --></a> - </p> - <p class="foot"> - 146 (<a href="#link2noteref-146">return</a>)<br /> [ {tou neou}.] - </p> - <p> - <a name="link2note-147" id="link2note-147"> - <!-- Note --></a> - </p> - <p class="foot"> - 147 (<a href="#link2noteref-147">return</a>)<br /> [ {e trokhoiedes - kaleomene}, "the Wheel."] - </p> - <p> - <a name="link2note-148" id="link2note-148"> - <!-- Note --></a> - </p> - <p class="foot"> - 148 (<a href="#link2noteref-148">return</a>)<br /> [ The last words, "and - when—again," are not found in the best MSS., and are omitted by - Stein. However their meaning, if not expressed, is implied.] - </p> - <p> - <a name="link2note-149" id="link2note-149"> - <!-- Note --></a> - </p> - <p class="foot"> - 149 (<a href="#link2noteref-149">return</a>)<br /> [ {pugonos}.] - </p> - <p> - <a name="link2note-150" id="link2note-150"> - <!-- Note --></a> - </p> - <p class="foot"> - 150 (<a href="#link2noteref-150">return</a>)<br /> [ {tou autou eontes - lithou}: some MSS. and many Editors have {Aithiopikou} for {tou autou}, - "of Ethiopian stone." For {eontes} the MSS. have {eontos}, which may be - right, referring to {tou bathrou} understood, "the base being made of," - etc.] - </p> - <p> - <a name="link2note-151" id="link2note-151"> - <!-- Note --></a> - </p> - <p class="foot"> - 151 (<a href="#link2noteref-151">return</a>)<br /> [ {tou megalou}, a - conjecture founded upon Valla's version, which has been confirmed by a MS. - The other MSS. have {tou megarou}, which is retained by some Editors, "on - each side of the sanctuary."] - </p> - <p> - <a name="link2note-152" id="link2note-152"> - <!-- Note --></a> - </p> - <p class="foot"> - 152 (<a href="#link2noteref-152">return</a>)<br /> [ "are claiming a share - when no part in it belongs to them."] - </p> - <p> - <a name="link2note-153" id="link2note-153"> - <!-- Note --></a> - </p> - <p class="foot"> - 153 (<a href="#link2noteref-153">return</a>)<br /> [ Or possibly of alum: - but the gift seems a very small one in any case. Some propose to read - {eikosi mneas khrusou}.] - </p> - <p> - <a name="link2note-154" id="link2note-154"> - <!-- Note --></a> - </p> - <p class="foot"> - 154 (<a href="#link2noteref-154">return</a>)<br /> [ Or, according to a few - MSS., "Battos the son of Arkesilaos."] - </p> - <p> - <a name="link2note-155" id="link2note-155"> - <!-- Note --></a> - </p> - <p class="foot"> - 155 (<a href="#link2noteref-155">return</a>)<br /> [ "thou hast surely - perished."] - </p> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> <a name="link32H_4_0001" id="link32H_4_0001"> - <!-- H2 anchor --> </a> - </p> - <h2> - BOOK III. THE THIRD BOOK OF THE HISTORIES, CALLED THALEIA - </h2> - <p> - 1. Against this Amasis then Cambyses the son of Cyrus was making his - march, taking with him not only other nations of which he was ruler, but - also Hellenes, both Ionians and Aiolians: <a href="#link32Hnote-1" - name="link32noteref-1" id="link32noteref-1">1</a> and the cause of the - expedition was as follows:—Cambyses sent an envoy to Egypt and asked - Amasis to give him his daughter; and he made the request by counsel of an - Egyptian, who brought this upon Amasis <a href="#link32Hnote-2" - name="link32noteref-2" id="link32noteref-2">2</a> having a quarrel with - him for the following reason:—at the time when Cyrus sent to Amasis - and asked him for a physician of the eyes, whosoever was the best of those - in Egypt, Amasis had selected him from all the physicians in Egypt and had - torn him away from his wife and children and delivered him up to Persia. - Having, I say, this cause of quarrel, the Egyptian urged Cambyses on by - his counsel bidding him ask Amasis for his daughter, in order that he - might either be grieved if he gave her, or if he refused to give her, - might offend Cambyses. So Amasis, who was vexed by the power of the - Persians and afraid of it, knew neither how to give nor how to refuse: for - he was well assured that Cambyses did not intend to have her as his wife - but as a concubine. So making account of the matter thus, he did as - follows:—there was a daughter of Apries the former king, very tall - and comely of form and the only person left of his house, and her name was - Nitetis. This girl Amasis adorned with raiment and with gold, and sent her - away to Persia as his own daughter: but after a time, when Cambyses - saluted her calling her by the name of her father, the girl said to him: - "O king, thou dost not perceive how thou hast been deceived by Amasis; for - he adorned me with ornaments and sent me away giving me to thee as his own - daughter, whereas in truth I am the daughter of Apries against whom Amasis - rose up with the Egyptians and murdered him, who was his lord and master." - These words uttered and this occasion having arisen, led Cambyses the son - of Cyrus against Egypt, moved to very great anger. - </p> - <p> - 2. Such is the report made by the Persians; but as for the Egyptians they - claim Cambyses as one of themselves, saying that he was born of this very - daughter of Apries; for they say that Cyrus was he who sent to Amasis for - his daughter, and not Cambyses. In saying this however they say not - rightly; nor can they have failed to observe (for the Egyptians fully as - well as any other people are acquainted with the laws and customs of the - Persians), first that it is not customary among them for a bastard to - become king, when there is a son born of a true marriage, and secondly - that Cambyses was the son of Cassandane the daughter of Pharnaspes, a man - of the Achaimenid family, and not the son of the Egyptian woman: but they - pervert the truth of history, claiming to be kindred with the house of - Cyrus. Thus it is with these matters; - </p> - <p> - 3, and the following story is also told, which for my part I do not - believe, namely that one of the Persian women came in to the wives of - Cyrus, and when she saw standing by the side of Cassandane children comely - of form and tall, she was loud in her praises of them, expressing great - admiration; and Cassandane, who was the wife of Cyrus, spoke as follows: - "Nevertheless, though I am the mother of such children of these, Cyrus - treats me with dishonour and holds in honour her whom he has brought in - from Egypt." Thus she spoke, they say, being vexed by Nitetis, and upon - that Cambyses the elder of her sons said: "For this cause, mother, when I - am grown to be a man, I will make that which is above in Egypt to be - below, and that which is below above." This he is reported to have said - when he was perhaps about ten years old, and the women were astonished by - it: and he, they say, kept it ever in mind, and so at last when he had - become a man and had obtained the royal power, he made the expedition - against Egypt. - </p> - <p> - 4. Another thing also contributed to this expedition, which was as - follows:—There was among the foreign mercenaries <a - href="#link32Hnote-3" name="link32noteref-3" id="link32noteref-3">3</a> of - Amasis a man who was by race of Halicarnassos, and his name was Phanes, - one who was both capable in judgment and valiant in that which pertained - to war. This Phanes, having (as we may suppose) some quarrel with Amasis, - fled away from Egypt in a ship, desiring to come to speech with Cambyses: - and as he was of no small repute among the mercenaries and was very - closely acquainted with all the affairs of Egypt, Amasis pursued him and - considered it a matter of some moment to capture him: and he pursued by - sending after him the most trusted of his eunuchs with a trireme, who - captured him in Lykia; but having captured him he did not bring him back - to Egypt, since Phanes got the better of him by cunning; for he made his - guards drunk and escaped to Persia. So when Cambyses had made his resolve - to march upon Egypt, and was in difficulty about the march, as to how he - should get safely through the waterless region, this man came to him and - besides informing of the other matters of Amasis, he instructed him also - as to the march, advising him to send to the king of the Arabians and ask - that he would give him safety of passage through this region. - </p> - <p> - 5. Now by this way only is there a known entrance to Egypt: for from - Phenicia to the borders of the city of Cadytis belongs to the Syrians <a - href="#link32Hnote-4" name="link32noteref-4" id="link32noteref-4">4</a> - who are called of Palestine, and from Cadytis, which is a city I suppose - not much less than Sardis, from this city the trading stations on the - sea-coast as far as the city of Ienysos belong to the king of Arabia, and - then from Ienysos again the country belongs to the Syrians as far as the - Serbonian lake, along the side of which Mount Casion extends towards the - Sea. After that, from the Serbonian lake, in which the story goes that - Typhon is concealed, from this point onwards the land is Egypt. Now the - region which lies between the city of Ienysos on the one hand and Mount - Casion and the Serbonian lake on the other, which is of no small extent - but as much as a three days' journey, is grievously destitute of water. - </p> - <p> - 6. And one thing I shall tell of, which few of those who go in ships to - Egypt have observed, and it is this:—into Egypt from all parts of - Hellas and also from Phenicia are brought twice every year earthenware - jars full of wine, and yet it may almost be said that you cannot see there - one single empty <a href="#link32Hnote-5" name="link32noteref-5" - id="link32noteref-5">5</a> wine-jar. - </p> - <p> - 7. In what manner, then, it will be asked, are they used up? This also I - will tell. The head-man <a href="#link32Hnote-6" name="link32noteref-6" - id="link32noteref-6">6</a> of each place must collect all the earthenware - jars from his own town and convey them to Memphis, and those at Memphis - must fill them with water and convey them to these same waterless regions - of Syria: this the jars which come regularly to Egypt and are emptied <a - href="#link32Hnote-7" name="link32noteref-7" id="link32noteref-7">7</a> - there, are carried to Syria to be added to that which has come before. It - was the Persians who thus prepared this approach to Egypt, furnishing it - with water in the manner which has been said, from the time when they - first took possession of Egypt: but at the time of which I speak, seeing - that water was not yet provided, Cambyses, in accordance with what he was - told by his Halicarnassian guest, sent envoys to the Arabian king and from - him asked and obtained the safe passage, having given him pledges of - friendship and received them from him in return. - </p> - <p> - 8. Now the Arabians have respect for pledges of friendship as much as - those men in all the world who regard them most; and they give them in the - following manner:—A man different from those who desire to give the - pledges to one another, standing in the midst between the two, cuts with a - sharp stone the inner parts of the hands, along by the thumbs, of those - who are giving the pledges to one another, and then he takes a thread from - the cloak of each one and smears with the blood seven stones laid in the - midst between them; and as he does this he calls upon Dionysos and Urania. - When the man has completed these ceremonies, he who has given the pledges - commends to the care of his friends the stranger (or the fellow-tribesman, - if he is giving the pledges to one who is a member of his tribe), and the - friends think it right that they also should have regard for the pledges - given. Of gods they believe in Dionysos and Urania alone: moreover they - say that the cutting of their hair is done after the same fashion as that - of Dionysos himself; and they cut their hair in a circle round, shaving - away the hair of the temples. Now they call Dionysos Orotalt <a - href="#link32Hnote-8" name="link32noteref-8" id="link32noteref-8">8</a> - and Urania they call Alilat. - </p> - <p> - 9. So then when the Arabian king had given the pledge of friendship to the - men who had come to him from Cambyses, he contrived as follows:—he - took skins of camels and filled them with water and loaded them upon the - backs of all the living camels that he had; and having so done he drove - them to the waterless region and there awaited the army of Cambyses. This - which has been related is the more credible of the accounts given, but the - less credible must also be related, since it is a current account. There - is a great river in Arabia called Corys, and this runs out into the Sea - which is called Erythraian. From this river then it is said that the king - of the Arabians, having got a conduit pipe made by sewing together raw - ox-hides and other skins, of such a length as to reach to the waterless - region, conducted the water through these forsooth, <a - href="#link32Hnote-9" name="link32noteref-9" id="link32noteref-9">9</a> - and had great cisterns dug in the waterless region, that they might - receive the water and preserve it. Now it is a journey of twelve days from - the river to this waterless region; and moreover the story says that he - conducted the water by three <a href="#link32Hnote-10" - name="link32noteref-10" id="link32noteref-10">10</a> conduit-pipes to - three different parts of it. - </p> - <p> - 10. Meanwhile Psammenitos the son of Amasis was encamped at the Pelusian - mouth of the Nile waiting for the coming of Cambyses: for Cambyses did not - find Amasis yet living when he marched upon Egypt, but Amasis had died - after having reigned forty and four years during which no great misfortune - had befallen him: and when he had died and had been embalmed he was buried - in the burial-place in the temple, which he had built for himself. <a - href="#link32Hnote-11" name="link32noteref-11" id="link32noteref-11">11</a> - Now when Psammenitos son of Amasis was reigning as king, there happened to - the Egyptians a prodigy, the greatest that had ever happened: for rain - fell at Thebes in Egypt, where never before had rain fallen nor afterwards - down to my time, as the Thebans themselves say; for in the upper parts of - Egypt no rain falls at all: but at the time of which I speak rain fell at - Thebes in a drizzling shower. <a href="#link32Hnote-12" - name="link32noteref-12" id="link32noteref-12">12</a> - </p> - <p> - 11. Now when the Persians had marched quite through the waterless region - and were encamped near the Egyptians with design to engage battle, then - the foreign mercenaries of the Egyptian king, who were Hellenes and - Carians, having a quarrel with Phanes because he had brought against Egypt - an army of foreign speech, contrived against him as follows:—Phanes - had children whom he had left behind in Egypt: these they brought to their - camp and into the sight of their father, and they set up a mixing-bowl - between the two camps, and after that they brought up the children one by - one and cut their throats so that the blood ran into the bowl. Then when - they had gone through the whole number of the children, they brought and - poured into the bowl both wine and water, and not until the mercenaries - had all drunk of the blood, did they engage battle. Then after a battle - had been fought with great stubbornness, and very many had fallen of both - the armies, the Egyptians at length turned to flight. - </p> - <p> - 12. I was witness moreover of a great marvel, being informed of it by the - natives of the place; for of the bones scattered about of those who fell - in this fight, each side separately, since the bones of the Persians were - lying apart on one side according as they were divided at first, and those - of the Egyptians on the other, the skulls of the Persians are so weak that - if you shall hit them only with a pebble you will make a hole in them, - while those of the Egyptians are so exceedingly strong that you would - hardly break them if you struck them with a large stone. The cause of it, - they say, was this, and I for my part readily believe them, namely that - the Egyptians beginning from their early childhood shave their heads, and - the bone is thickened by exposure to the sun: and this is also the cause - of their not becoming bald-headed; for among the Egyptians you see fewer - bald-headed men than among any other race. This then is the reason why - these have their skulls strong; and the reason why the Persians have - theirs weak is that they keep them delicately in the shade from the first - by wearing <i>tiaras</i>, that is felt caps. So far of this: and I saw - also a similar thing to this at Papremis, in the case of those who were - slain together with Achaimenes the son of Dareios, by Inaros the Libyan. - </p> - <p> - 13. The Egyptians when they turned to flight from the battle fled in - disorder: and they being shut up in Memphis, Cambyses sent a ship of - Mytilene up the river bearing a Persian herald, to summon the Egyptians to - make terms of surrender; but they, when they saw the ship had entered into - Memphis, pouring forth in a body from the fortress <a - href="#link32Hnote-13" name="link32noteref-13" id="link32noteref-13">13</a> - both destroyed the ship and also tore the men in it limb from limb, and so - bore them into the fortress. After this the Egyptians being besieged, in - course of time surrendered themselves; and the Libyans who dwell on the - borders of Egypt, being struck with terror by that which had happened to - Egypt, delivered themselves up without resistance, and they both laid on - themselves a tribute and sent presents: likewise also those of Kyrene and - Barca, being struck with terror equally with <a href="#link32Hnote-14" - name="link32noteref-14" id="link32noteref-14">14</a> the Libyans, acted in - a similar manner: and Cambyses accepted graciously the gifts which came - from the Libyans, but as for those which came from the men of Kyrene, - finding fault with them, as I suppose, because they were too small in - amount (for the Kyrenians sent in fact five hundred pounds' weight <a - href="#link32Hnote-15" name="link32noteref-15" id="link32noteref-15">15</a> - of silver), he took the silver by handfuls and scattered it with his own - hand among his soldiers. - </p> - <p> - 14. On the tenth day after that on which he received the surrender of the - fortress of Memphis, Cambyses set the king of the Egyptians Psammenitos, - who had been king for six months, to sit in the suburb of the city, to do - him dishonour,—him I say with other Egyptians he set there, and he - proceeded to make trial of his spirit as follows:—having arrayed his - daughter in the clothing of a slave, he sent her forth with a pitcher to - fetch water, and with her he sent also other maidens chosen from the - daughters of the chief men, arrayed as was the daughter of the king: and - as the maidens were passing by their fathers with cries and lamentation, - the other men all began to cry out and lament aloud, <a - href="#link32Hnote-16" name="link32noteref-16" id="link32noteref-16">16</a> - seeing that their children had been evilly entreated, but Psammenitos when - he saw it before his eyes and perceived it bent himself down to the earth. - Then when the water-bearers had passed by, next Cambyses sent his son with - two thousand Egyptians besides who were of the same age, with ropes bound - round their necks and bits placed in their mouths; and these were being - led away to execution to avenge the death of the Mytilenians who had been - destroyed at Memphis with their ship: for the Royal Judges <a - href="#link32Hnote-17" name="link32noteref-17" id="link32noteref-17">17</a> - had decided that for each man ten of the noblest Egyptians should lose - their lives in retaliation. He then, when he saw them passing out by him - and perceived that his son was leading the way <a href="#link32Hnote-18" - name="link32noteref-18" id="link32noteref-18">18</a> to die, did the same - as he had done with respect to his daughter, while the other Egyptians who - sat round him were lamenting and showing signs of grief. When these also - had passed by, it chanced that a man of his table companions, advanced in - years, who had been deprived of all his possessions and had nothing except - such things as a beggar possesses, and was asking alms from the soldiers, - passed by Psammenitos the son of Amasis and the Egyptians who were sitting - in the suburb of the city: and when Psammenitos saw him he uttered a great - cry of lamentation, and he called his companion by name and beat himself - upon the head. Now there was, it seems, men set to watch him, who made - known to Cambyses all that he did on the occasion of each going forth: and - Cambyses marvelled at that which he did, and he sent a messenger and asked - him thus: "Psammenitos, thy master Cambyses asks thee for what reason, - when thou sawest thy daughter evilly entreated and thy son going to death, - thou didst not cry aloud nor lament for them, whereas thou didst honour - with these signs of grief the beggar who, as he hears from others, is not - in any way related to thee?" Thus he asked, and the other answered as - follows: "O son of Cyrus, my own troubles were too great for me to lament - them aloud, but the trouble of my companion was such as called for tears, - seeing that he has been deprived of great wealth, and has come to beggary - upon the threshold of old age." When this saying was reported by the - messenger, it seemed to them <a href="#link32Hnote-19" - name="link32noteref-19" id="link32noteref-19">19</a> that it was well - spoken; and, as is reported by the Egyptians, Croesus shed tears (for he - also, as fortune would have it, had accompanied Cambyses to Egypt) and the - Persians who were present shed tears also; and there entered some pity - into Cambyses himself, and forthwith he bade them save the life of the son - of Psammenitos from among those who were being put to death, and also he - bade them raise Psammenitos himself from his place in the suburb of the - city and bring him into his own presence. - </p> - <p> - 15. As for the son, those who went for him found that he was no longer - alive, but had been cut down first of all, but Psammenitos himself they - raised from his place and brought him into the presence of Cambyses, with - whom he continued to live for the rest of his time without suffering any - violence; and if he had known how to keep himself from meddling with - mischief, he would have received Egypt so as to be ruler of it, since the - Persians are wont to honour the sons of kings, and even if the kings have - revolted from them, they give back the power into the hands of their sons. - Of this, namely that it is their established rule to act so, one may judge - by many instances besides and especially <a href="#link32Hnote-20" - name="link32noteref-20" id="link32noteref-20">20</a> by the case of - Thannyras the son of Inaros, who received back the power which his father - had, and by that of Pausiris the son of Amyrtaios, for he too received - back the power of his father: yet it is certain that no men ever up to - this time did more evil to the Persians than Inaros and Amyrtaios. As it - was, however, Psammenitos devised evil and received the due reward: for he - was found to be inciting the Egyptians to revolt; and when this became - known to Cambyses, Psammenitos drank bull's blood and died forthwith. Thus - he came to his end. - </p> - <p> - 16. From Memphis Cambyses came to the city of Saïs with the purpose of - doing that which in fact he did: for when he had entered into the palace - of Amasis, he forthwith gave command to bring the corpse of Amasis forth - out of his burial-place; and when this had been accomplished, he gave - command to scourge it and pluck out the hair and stab it, and to do to it - dishonour in every possible way besides: and when they had done this too - until they were wearied out, for the corpse being embalmed held out - against the violence and did not fall to pieces in any part, Cambyses gave - command to consume it with fire, enjoining thereby a thing which was not - permitted by religion: for the Persians hold fire to be a god. To consume - corpses with fire then is by no means according to the custom of either - people, of the Persians for the reason which has been mentioned, since - they say that it is not right to give the dead body of a man to a god; - while the Egyptians have the belief established that fire is a living wild - beast, and that it devours everything which it catches, and when it is - satiated with the food it dies itself together with that which it devours: - but it is by no means their custom to give the corpse of a man to wild - beasts, for which reason they embalm it, that it may not be eaten by worms - as it lies in the tomb. Thus then Cambyses was enjoining them to do that - which is not permitted by the customs of either people. However, the - Egyptians say that it was not Amasis who suffered this outrage, but - another of the Egyptians who was of the same stature of body as Amasis; - and that to him the Persians did outrage, thinking that they were doing it - to Amasis: for they say that Amasis learnt from an Oracle that which was - about to happen with regard to himself after his death; and accordingly, - to avert the evil which threatened to come upon him, he buried the dead - body of this man who was scourged within his own sepulchral chamber near - the doors, and enjoined his son to lay his own body as much as possible in - the inner recess of the chamber. These injunctions, said to have been - given by Amasis with regard to his burial and with regard to the man - mentioned, were not in my opinion really given at all, but I think that - the Egyptians make pretence of it from pride and with no good ground. - </p> - <p> - 17. After this Cambyses planned three several expeditions, one against the - Carthaginians, another against the Ammonians, and a third against the - "Long-lived" Ethiopians, who dwell in that part of Libya which is by the - Southern Sea: and in forming these designs he resolved to send his naval - force against the Carthaginians, and a body chosen from his land-army - against the Ammonians; and to the Ethiopians to send spies first, both to - see whether the table of the Sun existed really, which is said to exist - among these Ethiopians, and in addition to this to spy out all else, but - pretending to be bearers of gifts for their king. - </p> - <p> - 18. Now the table of the Sun is said to be as follows:—there is a - meadow in the suburb of their city full of flesh-meat boiled of all - four-footed creatures; and in this, it is said, those of the citizens who - are in authority at the time place the flesh by night, managing the matter - carefully, and by day any man who wishes comes there and feasts himself; - and the natives (it is reported) say that the earth of herself produces - these things continually. - </p> - <p> - 19. Of such nature is the so-called table of the Sun said to be. So when - Cambyses had resolved to send the spies, forthwith he sent for those men - of the Ichthyophagoi who understood the Ethiopian tongue, to come from the - city of Elephantine: and while they were going to fetch these men, he gave - command to the fleet to sail against Carthage: but the Phenicians said - that they would not do so, for they were bound not to do so by solemn - vows, and they would not be acting piously if they made expedition against - their own sons: and as the Phenicians were not willing, the rest were - rendered unequal to the attempt. Thus then the Carthaginians escaped being - enslaved by the Persians; for Cambyses did not think it right to apply - force to compel the Phenicians, both because they had delivered themselves - over to the Persians of their own accord and because the whole naval force - was dependent upon the Phenicians. Now the men of Cyprus also had - delivered themselves over to the Persians, and were joining in the - expedition against Egypt. - </p> - <p> - 20. Then as soon as the Ichthyophagoi came to Cambyses from Elephantine, - he sent them to the Ethiopians, enjoining them what they should say and - giving them gifts to bear with them, that is to say a purple garment, and - a collar of twisted gold with bracelets, and an alabaster box of perfumed - ointment, and a jar of palm-wine. Now these Ethiopians to whom Cambyses - was sending are said to be the tallest and the most beautiful of all men; - and besides other customs which they are reported to have different from - other men, there is especially this, it is said, with regard to their - regal power,—whomsoever of the men of their nation they judge to be - the tallest and to have strength in proportion to his stature, this man - they appoint to reign over them. - </p> - <p> - 21. So when the Ichthyophagoi had come to this people they presented their - gifts to the king who ruled over them, and at the same time they said as - follows: "The king of the Persians Cambyses, desiring to become a friend - and guest to thee, sent us with command to come to speech with thee, and - he gives thee for gifts these things which he himself most delights to - use." The Ethiopian however, perceiving that they had come as spies, spoke - to them as follows: "Neither did the king of the Persians send you bearing - gifts because he thought it a matter of great moment to become my - guest-friend, nor do ye speak true things (for ye have come as spies of my - kingdom), nor again is he a righteous man; for if he had been righteous he - would not have coveted a land other than his own, nor would he be leading - away into slavery men at whose hands he has received no wrong. Now however - give him this bow and speak to him these words: The king of the Ethiopians - gives this counsel to the king of the Persians, that when the Persians - draw their bows (of equal size to mine) as easily as I do this, then he - should march against the Long-lived Ethiopians, provided that he be - superior in numbers; but until that time he should feel gratitude to the - gods that they do not put it into the mind of the sons of the Ethiopians - to acquire another land in addition to their own." - </p> - <p> - 22. Having thus said and having unbent the bow, he delivered it to those - who had come. Then he took the garment of purple and asked what it was and - how it had been made: and when the Ichthyophagoi had told him the truth - about the purple-fish and the dyeing of the tissue, he said that the men - were deceitful and deceitful also were their garments. Then secondly he - asked concerning the twisted gold of the collar and the bracelets; and - when the Ichthyophagoi were setting forth to him the manner in which it - was fashioned, the king broke into a laugh and said, supposing them to be - fetters, that they had stronger fetters than those in their country. - Thirdly he asked about the perfumed ointment, and when they had told him - of the manner of its making and of the anointing with it, he said the same - as he had said before about the garment. Then when he came to the wine, - and had learned about the manner of its making, being exceedingly - delighted with the taste of the drink he asked besides what food the king - ate, and what was the longest time that a Persian man lived. They told him - that he ate bread, explaining to him first the manner of growing the - wheat, and they said that eighty years was the longest term of life - appointed for a Persian man. In answer to this the Ethiopian said that he - did not wonder that they lived but a few years, when they fed upon dung; - for indeed they would not be able to live even so many years as this, if - they did not renew their vigour with the drink, indicating to the - Ichthyophagoi the wine; for in regard to this, he said, his people were - much behind the Persians. - </p> - <p> - 23. Then when the Ichthyophagoi asked the king in return about the length - of days and the manner of life of his people, he answered that the greater - number of them reached the age of a hundred and twenty years, and some - surpassed even this; and their food was boiled flesh and their drink was - milk. And when the spies marvelled at the number of years, he conducted - them to a certain spring, in the water of which they washed and became - more sleek of skin, as if it were a spring of oil; and from it there came - a scent as it were of violets: and the water of this spring, said the - spies, was so exceedingly weak that it was not possible for anything to - float upon it, either wood or any of those things which are lighter than - wood, but they all went to the bottom. If this water which they have be - really such as it is said to be, it would doubtless be the cause why the - people are long-lived, as making use of it for all the purposes of life. - Then when they departed from this spring, he led them to a prison-house - for men, and there all were bound in fetters of gold. Now among these - Ethiopians bronze is the rarest and most precious of all things. Then when - they had seen the prison-house they saw also the so-called table of the - Sun: - </p> - <p> - 24, and after this they saw last of all their receptacles of dead bodies, - which are said to be made of crystal in the following manner:—when - they have dried the corpse, whether it be after the Egyptian fashion or in - some other way, they cover it over completely with plaster <a - href="#link32Hnote-21" name="link32noteref-21" id="link32noteref-21">21</a> - and then adorn it with painting, making the figure as far as possible like - the living man. After this they put about it a block of crystal hollowed - out; for this they dig up in great quantity and it is very easy to work: - and the dead body being in the middle of the block is visible through it, - but produces no unpleasant smell nor any other effect which is unseemly, - and it has all its parts visible like the dead body itself. For a year - then they who are most nearly related to the man keep the block in their - house, giving to the dead man the first share of everything and offering - to him sacrifices: and after this period they carry it out and set it up - round about the city. - </p> - <p> - 25. After they had seen all, the spies departed to go back; and when they - reported these things, forthwith Cambyses was enraged and proceeded to - march his army against the Ethiopians, not having ordered any provision of - food nor considered with himself that he was intending to march an army to - the furthest extremities of the earth; but as one who is mad and not in - his right senses, when he heard the report of the Ichthyophagoi he began - the march, ordering those of the Hellenes who were present to remain - behind in Egypt, and taking with him his whole land force: and when in the - course of his march he had arrived at Thebes, he divided off about fifty - thousand of his army, and these he enjoined to make slaves of the - Ammonians and to set fire to the seat of the Oracle of Zeus, but he - himself with the remainder of his army went on against the Ethiopians. But - before the army had passed over the fifth part of the way, all that they - had of provisions came to an end completely; and then after the provisions - the beasts of burden also were eaten up and came to an end. Now if - Cambyses when he perceived this had changed his plan and led his army - back, he would have been a wise man in spite of <a href="#link32Hnote-22" - name="link32noteref-22" id="link32noteref-22">22</a> his first mistake; as - it was, however, he paid no regard, but went on forward without stopping. - The soldiers accordingly, so long as they were able to get anything from - the ground, prolonged their lives by eating grass; but when they came to - the sand, some did a fearful deed, that is to say, out of each company of - ten they selected by lot one of themselves and devoured him: and Cambyses, - when he heard it, being alarmed by this eating of one another gave up the - expedition against the Ethiopians and set forth to go back again; and he - arrived at Thebes having suffered loss of a great number of his army. Then - from Thebes he came down to Memphis and allowed the Hellenes to sail away - home. - </p> - <p> - 26. Thus fared the expedition against the Ethiopians: and those of the - Persians who had been sent to march against the Ammonians set forth from - Thebes and went on their way with guides; and it is known that they - arrived at the city of Oasis, which is inhabited by Samians said to be of - the Aischrionian tribe, and is distant seven days' journey from Thebes - over sandy desert: now this place is called in the speech of the Hellenes - the "Isle of the Blessed." It is said that the army reached this place, - but from that point onwards, except the Ammonians themselves and those who - have heard the account from them, no man is able to say anything about - them; for they neither reached the Ammonians nor returned back. This - however is added to the story by the Ammonians themselves:—they say - that as the army was going from this Oasis through the sandy desert to - attack them, and had got to a point about mid-way between them and the - Oasis, while they were taking their morning meal a violent South Wind blew - upon them, and bearing with it heaps of the desert sand it buried them - under it, and so they disappeared and were seen no more. Thus the - Ammonians say that it came to pass with regard to this army. - </p> - <p> - 27. When Cambyses arrived at Memphis, Apis appeared to the Egyptians, whom - the Hellenes call Epaphos: and when he had appeared, forthwith the - Egyptians began to wear their fairest garments and to have festivities. - Cambyses accordingly seeing the Egyptians doing thus, and supposing that - they were certainly acting so by way of rejoicing because he had fared - ill, called for the officers who had charge of Memphis; and when they had - come into his presence, he asked them why when he was at Memphis on the - former occasion, the Egyptians were doing nothing of this kind, but only - now, when he came there after losing a large part of his army. They said - that a god had appeared to them, who was wont to appear at intervals of - long time, and that whenever he appeared, then all the Egyptians rejoiced - and kept festival. Hearing this Cambyses said that they were lying, and as - liars he condemned them to death. - </p> - <p> - 28. Having put these to death, next he called the priests into his - presence; and when the priests answered him after the same manner, he said - that it should not be without his knowledge if a tame god had come to the - Egyptians; and having so said he bade the priests bring Apis away into his - presence: so they went to bring him. Now this Apis-Epaphos is a calf born - of a cow who after this is not permitted to conceive any other offspring; - and the Egyptians say that a flash of light comes down from heaven upon - this cow, and of this she produces Apis. This calf which is called Apis is - black and has the following signs, namely a white square <a - href="#link32Hnote-23" name="link32noteref-23" id="link32noteref-23">23</a> - upon the forehead, and on the back the likeness of an eagle, and in the - tail the hairs are double, and on <a href="#link32Hnote-24" - name="link32noteref-24" id="link32noteref-24">24</a> the tongue there is a - mark like a beetle. - </p> - <p> - 29. When the priests had brought Apis, Cambyses being somewhat affected - with madness drew his dagger, and aiming at the belly of Apis, struck his - thigh: then he laughed and said to the priests: "O ye wretched creatures, - are gods born such as this, with blood and flesh, and sensible of the - stroke of iron weapons? Worthy indeed of Egyptians is such a god as this. - Ye however at least shall not escape without punishment for making a mock - of me." Having thus spoken he ordered those whose duty it was to do such - things, to scourge the priests without mercy, and to put to death any one - of the other Egyptians whom they should find keeping the festival. Thus - the festival of the Egyptians had been brought to an end, and the priests - were being chastised, and Apis wounded by the stroke in his thigh lay - dying in the temple. - </p> - <p> - 30. Him, when he had brought his life to an end by reason of the wound, - the priests buried without the knowledge of Cambyses: but Cambyses, as the - Egyptians say, immediately after this evil deed became absolutely mad, not - having been really in his right senses even before that time: and the - first of his evil deeds was that he put to death his brother Smerdis, who - was of the same father and the same mother as himself. This brother he had - sent away from Egypt to Persia in envy, because alone of all the Persians - he had been able to draw the bow which the Ichthyophagoi brought from the - Ethiopian king, to an extent of about two finger-breadths; while of the - other Persians not one had proved able to do this. Then when Smerdis had - gone away to Persia, Cambyses saw a vision in his sleep of this kind:—it - seemed to him that a messenger came from Persia and reported that Smerdis - sitting upon the royal throne had touched the heaven with his head. - Fearing therefore with regard to this lest his brother might slay him and - reign in his stead, he sent Prexaspes to Persia, the man whom of all the - Persians he trusted most, with command to slay him. He accordingly went up - to Susa and slew Smerdis; and some say that he took him out of the chase - and so slew him, others that he brought him to the Erythraian Sea and - drowned him. - </p> - <p> - 31. This they say was the first beginning of the evil deeds of Cambyses; - and next after this he put to death his sister, who had accompanied him to - Egypt, to whom also he was married, she being his sister by both parents. - Now he took her to wife in the following manner (for before this the - Persians had not been wont at all to marry their sisters):—Cambyses - fell in love with one of his sisters, and desired to take her to wife; so - since he had it in mind to do that which was not customary, he called the - Royal Judges and asked them whether there existed any law which permitted - him who desired it to marry his sister. Now the Royal Judges are men - chosen out from among the Persians, and hold their office until they die - or until some injustice is found in them, so long and no longer. These - pronounce decisions for the Persians and are the expounders of the - ordinances of their fathers, and all matters are referred to them. So when - Cambyses asked them, they gave him an answer which was both upright and - safe, saying that they found no law which permitted a brother to marry his - sister, but apart from that they had found a law to the effect that the - king of the Persians might do whatsoever he desired. Thus on the one hand - they did not tamper with the law for fear of Cambyses, and at the same - time, that they might not perish themselves in maintaining the law, they - found another law beside that which was asked for, which was in favour of - him who wished to marry his sisters. So Cambyses at that time took to wife - her with whom he was in love, but after no long time he took another - sister. Of these it was the younger whom he put to death, she having - accompanied him to Egypt. - </p> - <p> - 32. About her death, as about the death of Smerdis, two different stories - are told. The Hellenes say that Cambyses had matched a lion's cub in fight - with a dog's whelp, and this wife of his was also a spectator of it; and - when the whelp was being overcome, another whelp, its brother, broke its - chain and came to help it; and having become two instead of one, the - whelps then got the better of the cub: and Cambyses was pleased at the - sight, but she sitting by him began to weep; and Cambyses perceived it and - asked wherefore she wept; and she said that she had wept when she saw that - the whelp had come to the assistance of its brother, because she - remembered Smerdis and perceived that there was no one who would come to - his <a href="#link32Hnote-25" name="link32noteref-25" id="link32noteref-25">25</a> - assistance. The Hellenes say that it was for this saying that she was - killed by Cambyses: but the Egyptians say that as they were sitting round - at table, the wife took a lettuce and pulled off the leaves all round, and - then asked her husband whether the lettuce was fairer when thus plucked - round or when covered with leaves, and he said "when covered with leaves": - she then spoke thus: "Nevertheless thou didst once produce the likeness of - this lettuce, when thou didst strip bare the house of Cyrus." And he moved - to anger leapt upon her, being with child, and she miscarried and died. - </p> - <p> - 33. These were the acts of madness done by Cambyses towards those of his - own family, whether the madness was produced really on account of Apis or - from some other cause, as many ills are wont to seize upon men; for it is - said moreover that Cambyses had from his birth a certain grievous malady, - that which is called by some the "sacred" disease: <a - href="#link32Hnote-26" name="link32noteref-26" id="link32noteref-26">26</a> - and it was certainly nothing strange that when the body was suffering from - a grievous malady, the mind should not be sound either. - </p> - <p> - 34. The following also are acts of madness which he did to the other - Persians:—To Prexaspes, the man whom he honoured most and who used - to bear his messages <a href="#link32Hnote-2601" name="link32noteref-2601" - id="link32noteref-2601">2601</a> (his son also was cup-bearer to Cambyses, - and this too was no small honour),—to him it is said that he spoke - as follows: "Prexaspes, what kind of a man do the Persians esteem me to - be, and what speech do they hold concerning me?" and he said: "Master, in - all other respects thou art greatly commended, but they say that thou art - overmuch given to love of wine." Thus he spoke concerning the Persians; - and upon that Cambyses was roused to anger, and answered thus: "It appears - then that the Persians say I am given to wine, and that therefore I am - beside myself and not in my right mind; and their former speech then was - not sincere." For before this time, it seems, when the Persians and - Croesus were sitting with him in council, Cambyses asked what kind of a - man they thought he was as compared with his father Cyrus; <a - href="#link32Hnote-27" name="link32noteref-27" id="link32noteref-27">27</a> - and they answered that he was better than his father, for he not only - possessed all that his father had possessed, but also in addition to this - had acquired Egypt and the Sea. Thus the Persians spoke; but Croesus, who - was present and was not satisfied with their judgment, spoke thus to - Cambyses: "To me, O son of Cyrus, thou dost not appear to be equal to thy - father, for not yet hast thou a son such as he left behind him in you." - Hearing this Cambyses was pleased, and commended the judgment of Croesus. - </p> - <p> - 35. So calling to mind this, he said in anger to Prexaspes: "Learn then - now for thyself whether the Persians speak truly, or whether when they say - this they are themselves out of their senses: for if I, shooting at thy - son there standing before the entrance of the chamber, hit him in the very - middle of the heart, the Persians will be proved to be speaking falsely, - but if I miss, then thou mayest say that the Persians are speaking the - truth and that I am not in my right mind." Having thus said he drew his - bow and hit the boy; and when the boy had fallen down, it is said that he - ordered them to cut open his body and examine the place where he was hit; - and as the arrow was found to be sticking in the heart, he laughed and was - delighted, and said to the father of the boy: "Prexaspes, it has now been - made evident, as thou seest, that I am not mad, but that it is the - Persians who are out of their senses; and now tell me, whom of all men - didst thou ever see before this time hit the mark so well in shooting?" - Then Prexaspes, seeing that the man was not in his right senses and - fearing for himself, said: "Master, I think that not even God himself - could have hit the mark so fairly." Thus he did at that time: and at - another time he condemned twelve of the Persians, men equal to the best, - on a charge of no moment, and buried them alive with the head downwards. - </p> - <p> - 36. When he was doing these things, Croesus the Lydian judged it right to - admonish him in the following words: "O king, do not thou indulge the heat - of thy youth and passion in all things, but retain and hold thyself back: - it is a good thing to be prudent, and forethought is wise. Thou however - are putting to death men who are of thine own people, condemning them on - charges of no moment, and thou art putting to death men's sons also. If - thou do many such things, beware lest the Persians make revolt from thee. - As for me, thy father Cyrus gave me charge, earnestly bidding me to - admonish thee, and suggest to thee that which I should find to be good." - Thus he counselled him, manifesting goodwill towards him; but Cambyses - answered: "Dost <i>thou</i> venture to counsel me, who excellently well - didst rule thine own country, and well didst counsel my father, bidding - him pass over the river Araxes and go against the Massagetai, when they - were willing to pass over into our land, and so didst utterly ruin thyself - by ill government of thine own land, and didst utterly ruin Cyrus, who - followed thy counsel. However thou shalt not escape punishment now, for - know that before this I had very long been desiring to find some occasion - against thee." Thus having said he took his bow meaning to shoot him, but - Croesus started up and ran out: and so since he could not shoot him, he - gave orders to his attendants to take and slay him. The attendants - however, knowing his moods, concealed Croesus, with the intention that if - Cambyses should change his mind and seek to have Croesus again, they might - produce him and receive gifts as the price of saving his life; but if he - did not change his mind nor feel desire to have him back, then they might - kill him. Not long afterwards Cambyses did in fact desire to have Croesus - again, and the attendants perceiving this reported to him that he was - still alive: and Cambyses said that he rejoiced with Croesus that he was - still alive, but that they who had preserved him should not get off free, - but he would put them to death: and thus he did. - </p> - <p> - 37. Many such acts of madness did he both to Persians and allies, - remaining at Memphis and opening ancient tombs and examining the dead - bodies. Likewise also he entered into the temple of Hephaistos and very - much derided the image of the god: for the image of Hephaistos very nearly - resembles the Phenician <i>Pataicoi</i>, which the Phenicians carry about - on the prows of their triremes; and for him who has not seen these, I will - indicate its nature,—it is the likeness of a dwarfish man. He - entered also into the temple of the Cabeiroi, into which it is not lawful - for any one to enter except the priest only, and the images there he even - set on fire, after much mockery of them. Now these also are like the - images of Hephaistos, and it is said that they are the children of that - god. - </p> - <p> - 38. It is clear to me therefore by every kind of proof that Cambyses was - mad exceedingly; for otherwise he would not have attempted to deride - religious rites and customary observances. For if one should propose to - all men a choice, bidding them select the best customs from all the - customs that there are, each race of men, after examining them all, would - select those of his own people; thus all think that their own customs are - by far the best: and so it is not likely that any but a madman would make - a jest of such things. Now of the fact that all men are thus wont to think - about their customs, we may judge by many other proofs and more specially - by this which follows:—Dareios in the course of his reign summoned - those of the Hellenes who were present in his land, and asked them for - what price they would consent to eat up their fathers when they died; and - they answered that for no price would they do so. After this Dareios - summoned those Indians who are called Callatians, who eat their parents, - and asked them in presence of the Hellenes, who understood what they said - by help of an interpreter, for what payment they would consent to consume - with fire the bodies of their fathers when they died; and they cried out - aloud and bade him keep silence from such words. Thus then these things - are established by usage, and I think that Pindar spoke rightly in his - verse, when he said that "of all things law is king." <a - href="#link32Hnote-28" name="link32noteref-28" id="link32noteref-28">28</a> - </p> - <hr /> - <p> - 39. Now while Cambyses was marching upon Egypt, the Lacedemonians also had - made an expedition against Samos and against Polycrates the son of Aiakes, - who had risen against the government and obtained rule over Samos. At - first he had divided the State into three parts and had given a share to - his brothers Pantagnotos and Syloson; but afterwards he put to death one - of these, and the younger, namely Syloson, he drove out, and so obtained - possession of the whole of Samos. Then, being in possession, <a - href="#link32Hnote-29" name="link32noteref-29" id="link32noteref-29">29</a> - he made a guest-friendship with Amasis the king of Egypt, sending him - gifts and receiving gifts in return from him. After this straightway - within a short period of time the power of Polycrates increased rapidly, - and there was much fame of it not only in Ionia, but also over the rest of - Hellas: for to whatever part he directed his forces, everything went - fortunately for him: and he had got for himself a hundred fifty-oared - galleys and a thousand archers, and he plundered from all, making no - distinction of any; for it was his wont to say that he would win more - gratitude from his friend by giving back to him that which he had taken, - than by not taking at all. <a href="#link32Hnote-30" - name="link32noteref-30" id="link32noteref-30">30</a> So he had conquered - many of the islands and also many cities of the continent, and besides - other things he gained the victory in a sea-fight over the Lesbians, as - they were coming to help the Milesians with their forces, and conquered - them: these men dug the whole trench round the wall of the city of Samos - working in chains. - </p> - <p> - 40. Now Amasis, as may be supposed, did not fail to perceive that - Polycrates was very greatly fortunate, and <a href="#link32Hnote-31" - name="link32noteref-31" id="link32noteref-31">31</a> it was to him an - object of concern; and as much more good fortune yet continued to come to - Polycrates, he wrote upon a paper these words and sent them to Samos: - "Amasis to Polycrates thus saith:—It is a pleasant thing indeed to - hear that one who is a friend and guest is faring well; yet to me thy - great good fortune is not pleasing, since I know that the Divinity is - jealous; and I think that I desire, both for myself and for those about - whom I have care, that in some of our affairs we should be prosperous and - in others should fail, and thus go through life alternately faring <a - href="#link32Hnote-32" name="link32noteref-32" id="link32noteref-32">32</a> - well and ill, rather than that we should be prosperous in all things: for - never yet did I hear tell of any one who was prosperous in all things and - did not come to an utterly <a href="#link32Hnote-33" - name="link32noteref-33" id="link32noteref-33">33</a> evil end at the last. - Now therefore do thou follow my counsel and act as I shall say with - respect to thy prosperous fortunes. Take thought and consider, and that - which thou findest to be the most valued by thee, and for the loss of - which thou wilt most be vexed in thy soul, that take and cast away in such - a manner that it shall never again come to the sight of men; and if in - future from that time forward good fortune does not befall thee in - alternation with calamities, <a href="#link32Hnote-34" - name="link32noteref-34" id="link32noteref-34">34</a> apply remedies in the - manner by me suggested." - </p> - <p> - 41. Polycrates, having read this and having perceived by reflection that - Amasis suggested to him good counsel, sought to find which one of his - treasures he would be most afflicted in his soul to lose; and seeking he - found this which I shall say:—he had a signet which he used to wear, - enchased in gold and made of an emerald stone; and it was the work of - Theodoros the son of Telecles of Samos. <a href="#link32Hnote-35" - name="link32noteref-35" id="link32noteref-35">35</a> Seeing then that he - thought it good to cast this away, he did thus:—he manned a - fifty-oared galley with sailors and went on board of it himself; and then - he bade them put out into the deep sea. And when he had got to a distance - from the island, he took off the signet-ring, and in the sight of all who - were with him in the ship he threw it into the sea. Thus having done he - sailed home; and when he came to his house he mourned for his loss. - </p> - <p> - 42. But on the fifth or sixth day after these things it happened to him as - follows:—a fisherman having caught a large and beautiful fish, - thought it right that this should be given as a gift to Polycrates. He - bore it therefore to the door of the palace and said that he desired to - come into the presence of Polycrates, and when he had obtained this he - gave him the fish, saying: "O king, having taken this fish I did not think - fit to bear it to the market, although I am one who lives by the labour of - his hands; but it seemed to me that it was worthy of thee and of thy - monarchy: therefore I bring it and present it to thee." He then, being - pleased at the words spoken, answered thus: "Thou didst exceedingly well, - and double thanks are due to thee, for thy words and also for thy gift; - and we invite thee to come to dinner." The fisherman then, thinking this a - great thing, went away to this house; and the servants as they were - cutting up the fish found in its belly the signet-ring of Polycrates. Then - as soon as they had seen it and taken it up, they bore it rejoicing to - Polycrates, and giving him the signet-ring they told him in what manner it - had been found: and he perceiving that the matter was of God, wrote upon - paper all that he had done and all that had happened to him, and having - written he despatched it to Egypt. <a href="#link32Hnote-36" - name="link32noteref-36" id="link32noteref-36">36</a> - </p> - <p> - 43. Then Amasis, when he had read the paper which had come from - Polycrates, perceived that it was impossible for man to rescue man from - the event which was to come to pass, and that Polycrates was destined not - to have a good end, being prosperous in all things, seeing that he found - again even that which he cast away. Therefore he sent an envoy to him in - Samos and said that he broke off the guest-friendship; and this he did - lest when a fearful and great mishap befell Polycrates, he might himself - be grieved in his soul as for a man who was his guest. - </p> - <p> - 44. It was this Polycrates then, prosperous in all things, against whom - the Lacedemonians were making an expedition, being invited by those - Samians who afterwards settled at Kydonia in Crete, to come to their - assistance. Now Polycrates had sent an envoy to Cambyses the son of Cyrus - without the knowledge of the Samians, as he was gathering an army to go - against Egypt, and had asked him to send to him in Samos and to ask for an - armed force. So Cambyses hearing this very readily sent to Samos to ask - Polycrates to send a naval force with him against Egypt: and Polycrates - selected of the citizens those whom he most suspected of desiring to rise - against him and sent them away in forty triremes, charging Cambyses not to - send them back. - </p> - <p> - 45. Now some say that those of the Samians who were sent away by - Polycrates never reached Egypt, but when they arrived on their voyage at - Carpathos, <a href="#link32Hnote-37" name="link32noteref-37" - id="link32noteref-37">37</a> they considered with themselves, and resolved - not to sail on any further: others say that they reached Egypt and being - kept under guard there, they made their escape from thence. Then, as they - were sailing in to Samos, Polycrates encountered them with ships and - engaged battle with them; and those who were returning home had the better - and landed in the island; but having fought a land-battle in the island, - they were worsted, and so sailed to Lacedemon. Some however say that those - from Egypt defeated Polycrates in the battle; but this in my opinion is - not correct, for there would have been no need for them to invite the - assistance of the Lacedemonians if they had been able by themselves to - bring Polycrates to terms. Moreover, it is not reasonable either, seeing - that he had foreign mercenaries and native archers very many in number, to - suppose that he was worsted by the returning Samians, who were but few. - Then Polycrates gathered together the children and wives of his subjects - and confined them in the ship-sheds, keeping them ready so that, if it - should prove that his subjects deserted to the side of the returning - exiles, he might burn them with the sheds. - </p> - <p> - 46. When those of the Samians who had been driven out by Polycrates - reached Sparta, they were introduced before the magistrates and spoke at - length, being urgent in their request. The magistrates however at the - first introduction replied that they had forgotten the things which had - been spoken at the beginning, and did not understand those which were - spoken at the end. After this they were introduced a second time, and - bringing with them a bag they said nothing else but this, namely that the - bag was in want of meal; to which the others replied that they had - overdone it with the bag. <a href="#link32Hnote-38" name="link32noteref-38" - id="link32noteref-38">38</a> However, they resolved to help them. - </p> - <p> - 47. Then the Lacedemonians prepared a force and made expedition to Samos, - in repayment of former services, as the Samians say, because the Samians - had first helped them with ships against the Messenians; but the - Lacedemonians say that they made the expedition not so much from desire to - help the Samians at their request, as to take vengeance on their own - behalf for the robbery of the mixing-bowl which they had been bearing as a - gift to Croesus, <a href="#link32Hnote-39" name="link32noteref-39" - id="link32noteref-39">39</a> and of the corslet which Amasis the king of - Egypt had sent as a gift to them; for the Samians had carried off the - corslet also in the year before they took the bowl; and it was of linen - with many figures woven into it and embroidered with gold and with cotton; - and each thread of this corslet is worthy of admiration, for that being - itself fine it has in it three hundred and sixty fibres, all plain to - view. Such another as this moreover is that which Amasis dedicated as an - offering to Athene at Lindos. - </p> - <p> - 48. The Corinthians also took part with zeal in this expedition against - Samos, that it might be carried out; for there had been an offence - perpetrated against them also by the Samians a generation before <a - href="#link32Hnote-40" name="link32noteref-40" id="link32noteref-40">40</a> - the time of this expedition and about the same time as the robbery of the - bowl. Periander the son of Kypselos had despatched three hundred sons of - the chief men of Corcyra to Alyattes at Sardis to be made eunuchs; and - when the Corinthians who were conducting the boys had put in to Samos, the - Samians, being informed of the story and for what purpose they were being - conducted to Sardis, first instructed the boys to lay hold of the temple - of Artemis, and then they refused to permit the Corinthians to drag the - suppliants away from the temple: and as the Corinthians cut the boys off - from supplies of food, the Samians made a festival, which they celebrate - even to the present time in the same manner: for when night came on, as - long as the boys were suppliants they arranged dances of maidens and - youths, and in arranging the dances they made it a rule of the festival - that sweet cakes of sesame and honey should be carried, in order that the - Corcyrean boys might snatch them and so have support; and this went on so - long that at last the Corinthians who had charge of the boys departed and - went away; and as for the boys, the Samians carried them back to Corcyra. - </p> - <p> - 49. Now, if after the death of Periander the Corinthians had been on - friendly terms with the Corcyreans, they would not have joined in the - expedition against Samos for the cause which has been mentioned; but as it - is, they have been ever at variance with one another since they first - colonised the island. <a href="#link32Hnote-41" name="link32noteref-41" - id="link32noteref-41">41</a> This then was the cause why the Corinthians - had a grudge against the Samians. - </p> - <p> - 50. Now Periander had chosen out the sons of the chief men of Corcyra and - was sending them to Sardis to be made eunuchs, in order that he might have - revenge; since the Corcyreans had first begun the offence and had done to - him a deed of reckless wrong. For after Periander had killed his wife - Melissa, it chanced to him to experience another misfortune in addition to - that which had happened to him already, and this was as follows:—He - had by Melissa two sons, the one of seventeen and the other of eighteen - years. These sons their mother's father Procles, who was despot of - Epidauros, sent for to himself and kindly entertained, as was to be - expected seeing that they were the sons of his own daughter; and when he - was sending them back, he said in taking leave of them: "Do ye know, boys, - who it was that killed your mother?" Of this saying the elder of them took - no account, but the younger, whose name was Lycophron, was grieved so - greatly at hearing it, that when he reached Corinth again he would neither - address his father, nor speak to him when his father would have conversed - with him, nor give any reply when he asked questions, regarding him as the - murderer of his mother. At length Periander being enraged with his son - drove him forth out of his house. - </p> - <p> - 51. And having driven him forth, he asked of the elder son what his - mother's father had said to them in his conversation. He then related how - Procles had received them in a kindly manner, but of the saying which he - had uttered when he parted from them he had no remembrance, since he had - taken no note of it. So Periander said that it could not be but that he - had suggested to them something, and urged him further with questions; and - he after that remembered, and told of this also. Then Periander taking - note of it <a href="#link32Hnote-42" name="link32noteref-42" - id="link32noteref-42">42</a> and not desiring to show any indulgence, sent - a messenger to those with whom the son who had been driven forth was - living at that time, and forbade them to receive him into their houses; - and whenever having been driven away from one house he came to another, he - was driven away also from this, since Periander threatened those who - received him, and commanded them to exclude him; and so being driven away - again he would go to another house, where persons lived who were his - friends, and they perhaps received him because he was the son of - Periander, notwithstanding that they feared. - </p> - <p> - 52. At last Periander made a proclamation that whosoever should either - receive him into their houses or converse with him should be bound to pay - a fine <a href="#link32Hnote-43" name="link32noteref-43" - id="link32noteref-43">43</a> to Apollo, stating the amount that it should - be. Accordingly, by reason of this proclamation no one was willing either - to converse with him or to receive him into their house; and moreover even - he himself did not think it fit to attempt it, since it had been - forbidden, but he lay about in the porticoes enduring exposure: and on the - fourth day after this, Periander seeing him fallen into squalid misery and - starvation felt pity for him; and abating his anger he approached him and - began to say: "Son, which of these two is to be preferred, the fortune - which thou dost now experience and possess, <a href="#link32Hnote-44" - name="link32noteref-44" id="link32noteref-44">44</a> or to inherit the - power and wealth which I possess now, by being submissive to thy father's - will? Thou however, being my son and the prince <a href="#link32Hnote-45" - name="link32noteref-45" id="link32noteref-45">45</a> of wealthy Corinth, - didst choose nevertheless the life of a vagabond by making opposition and - displaying anger against him with whom it behoved thee least to deal so; - for if any misfortune happened in those matters, for which cause thou hast - suspicion against me, this has happened to me first, and I am sharer in - the misfortune more than others, inasmuch as I did the deed <a - href="#link32Hnote-46" name="link32noteref-46" id="link32noteref-46">46</a> - myself. Do thou however, having learnt by how much to be envied is better - than to be pitied, and at the same time what a grievous thing it is to be - angry against thy parents and against those who are stronger than thou, - come back now to the house." Periander with these words endeavoured to - restrain him; but he answered nothing else to his father, but said only - that he ought to pay a fine to the god for having come to speech with him. - Then Periander, perceiving that the malady of his son was hopeless and - could not be overcome, despatched a ship to Corcyra, and so sent him away - out of his sight, for he was ruler also of that island; and having sent - him away, Periander proceeded to make war against his father-in-law - Procles, esteeming him most to blame for the condition in which he was; - and he took Epidauros and took also Procles himself and made him a - prisoner. - </p> - <p> - 53. When however, as time went on, Periander had passed his prime and - perceived within himself that he was no longer able to overlook and manage - the government of the State, he sent to Corcyra and summoned Lycophron to - come back and take the supreme power; for in the elder of his sons he did - not see the required capacity, but perceived clearly that he was of wits - too dull. Lycophron however did not deign even to give an answer to the - bearer of his message. Then Periander, clinging still in affection to the - youth, sent to him next his own daughter, the sister of Lycophron, - supposing that he would yield to her persuasion more than to that of - others; and she arrived there and spoke to him thus: "Boy, dost thou - desire that both the despotism should fall to others, and also the - substance of thy father, carried off as plunder, rather than that thou - shouldest return back and possess them? Come back to thy home: cease to - torment thyself. Pride is a mischievous possession. Heal not evil with - evil. Many prefer that which is reasonable to that which is strictly just; - and many ere now in seeking the things of their mother have lost the - things of their father. Despotism is an insecure thing, and many desire - it: moreover he is now an old man and past his prime. Give not thy good - things unto others." She thus said to him the most persuasive things, - having been before instructed by her father: but he in answer said, that - he would never come to Corinth so long as he heard that his father was yet - alive. When she had reported this, Periander the third time sent an envoy, - and said that he desired himself to come to Corcyra, exhorting Lycophron - at the same time to come back to Corinth and to be his successor on the - throne. The son having agreed to return on these terms, Periander was - preparing to sail to Corcyra and his son to Corinth; but the Corcyreans, - having learnt all that had taken place, put the young man to death, in - order that Periander might not come to their land. For this cause it was - that Periander took vengeance on those of Corcyra. - </p> - <p> - 54. The Lacedemonians then had come with a great armament and were - besieging Samos; and having made an attack upon the wall, they occupied - the tower which stands by the sea in the suburb of the city, but - afterwards when Polycrates came up to the rescue with a large body they - were driven away from it. Meanwhile by the upper tower which is upon the - ridge of the mountain there had come out to the fight the foreign - mercenaries and many of the Samians themselves, and these stood their - ground against the Lacedemonians for a short while and then began to fly - backwards; and the Lacedemonians followed and were slaying them. - </p> - <p> - 55. Now if the Lacedemonians there present had all been equal on that day - to Archias and Lycopas, Samos would have been captured; for Archias and - Lycopas alone rushed within the wall together with the flying Samians, and - being shut off from retreat were slain within the city of the Samians. I - myself moreover had converse in Pitane (for to that deme he belonged) with - the third in descent from this Archias, another Archias the son of Samios - the son of Archias, who honoured the Samians of all strangers most; and - not only so, but he said that his own father had been called Samios - because <i>his</i> father Archias had died by a glorious death in Samos; - and he said that he honoured Samians because his grandfather had been - granted a public funeral by the Samians. - </p> - <p> - 56. The Lacedemonians then, when they had been besieging Samos for forty - days and their affairs made no progress, set forth to return to - Peloponnesus. But according to the less credible account which has been - put abroad of these matters Polycrates struck in lead a quantity of a - certain native coin, and having gilded the coins over, gave them to the - Lacedemonians, and they received them and upon that set forth to depart. - This was the first expedition which the Lacedemonians (being Dorians) <a - href="#link32Hnote-4601" name="link32noteref-4601" id="link32noteref-4601">4601</a> - made into Asia. - </p> - <p> - 57. Those of the Samians who had made the expedition against Polycrates - themselves also sailed away, when the Lacedemonians were about to desert - them, and came to Siphnos: for they were in want of money, and the people - of Siphnos were then at their greatest height of prosperity and possessed - wealth more than all the other islanders, since they had in their island - mines of gold and silver, so that there is a treasury dedicated at Delphi - with the tithe of the money which came in from these mines, and furnished - in a manner equal to the wealthiest of these treasuries: and the people - used to divide among themselves the money which came in from the mines - every year. So when they were establishing the treasury, they consulted - the Oracle as to whether their present prosperity was capable of remaining - with them for a long time, and the Pythian prophetess gave them this - reply: - </p> -<pre xml:space="preserve"> - "But when with white shall be shining <a href="#link32Hnote-47" - name="link32noteref-47" id="link32noteref-47">47</a> the hall of the city <a - href="#link32Hnote-48" name="link32noteref-48" id="link32noteref-48">48</a> - in Siphnos, - And when the market is white of brow, one wary is needed - Then, to beware of an army <a href="#link32Hnote-49" name="link32noteref-49" - id="link32noteref-49">49</a> of wood and a red-coloured herald." -</pre> - <p> - Now just at that time the market-place and city hall of the Siphnians had - been decorated with Parian marble. - </p> - <p> - 58. This oracle they were not able to understand either then at first or - when the Samians had arrived: for as soon as the Samians were putting in - <a href="#link32Hnote-50" name="link32noteref-50" id="link32noteref-50">50</a> - to Siphnos they sent one of their ships to bear envoys to the city: now in - old times all ships were painted with red, and this was that which the - Pythian prophetess was declaring beforehand to the Siphnians, bidding them - guard against the "army of wood" and the "red-coloured herald." The - messengers accordingly came and asked the Siphnians to lend them ten - talents; and as they refused to lend to them, the Samians began to lay - waste their lands: so when they were informed of it, forthwith the - Siphnians came to the rescue, and having engaged battle with them were - defeated, and many of them were cut off by the Samians and shut out of the - city; and the Samians after this imposed upon them a payment of a hundred - talents. - </p> - <p> - 59. Then from the men of Hermion they received by payment of money the - island of Hydrea, which is near the coast of Peloponnese, and they gave it - in charge to the Troizenians, but they themselves settled at Kydonia which - is in Crete, not sailing thither for that purpose but in order to drive - the Zakynthians out of the island. Here they remained and were prosperous - for five years, so much so that they were the builders of the temples - which are now existing in Kydonia, and also of the house of Dictyna. <a - href="#link32Hnote-51" name="link32noteref-51" id="link32noteref-51">51</a> - In the sixth year however the Eginetans together with the Cretans - conquered them in a sea-fight and brought them to slavery; and they cut - off the prows of their ships, which were shaped like boars, and dedicated - them in the temple of Athene in Egina. This the Eginetans did because they - had a grudge against the Samians; for the Samians had first made - expedition against Egina, when Amphicrates was king in Samos, and had done - much hurt to the Eginetans and suffered much hurt also from them. Such was - the cause of this event: - </p> - <p> - 60, and about the Samians I have spoken at greater length, because they - have three works which are greater than any others that have been made by - Hellenes: first a passage beginning from below and open at both ends, dug - through a mountain not less than a hundred and fifty fathoms <a - href="#link32Hnote-52" name="link32noteref-52" id="link32noteref-52">52</a> - in height; the length of the passage is seven furlongs <a - href="#link32Hnote-53" name="link32noteref-53" id="link32noteref-53">53</a> - and the height and breadth each eight feet, and throughout the whole of it - another passage has been dug twenty cubits in depth and three feet in - breadth, through which the water is conducted and comes by the pipes to - the city, brought from an abundant spring: and the designer of this work - was a Megarian, Eupalinos the son of Naustrophos. This is one of the - three; and the second is a mole in the sea about the harbour, going down - to a depth of as much as <a href="#link32Hnote-54" name="link32noteref-54" - id="link32noteref-54">54</a> twenty fathoms; and the length of the mole is - more than two furlongs. The third work which they have executed is a - temple larger than all the other temples of which we know. Of this the - first designer was Rhoicos the son of Philes, a native of Samos. For this - reason I have spoken at greater length of the Samians. - </p> - <hr /> - <p> - 61. Now while Cambyses the son of Cyrus was spending a long time in Egypt - and had gone out of his right mind, there rose up against him two - brothers, Magians, of whom the one had been left behind by Cambyses as - caretaker of his household. This man, I say, rose up against him - perceiving that the occurrence of the death of Smerdis was being kept - secret, and that there were but few of the Persians who were aware of it, - while the greater number believed without doubt that he was still alive. - Therefore he endeavoured to obtain the kingdom, and he formed his plan as - follows:—he had a brother (that one who, as I said, rose up with him - against Cambyses), and this man in form very closely resembled Smerdis the - son of Cyrus, whom Cambyses had slain, being his own brother. He was like - Smerdis, I say, in form, and not only so but he had the same name, - Smerdis. Having persuaded this man that he would manage everything for - him, the Magian Patizeithes brought him and seated him upon the royal - throne: and having so done he sent heralds about to the various provinces, - and among others one to the army in Egypt, to proclaim to them that they - must obey Smerdis the son of Cyrus for the future instead of Cambyses. - </p> - <p> - 62. So then the other heralds made this proclamation, and also the one who - was appointed to go to Egypt, finding Cambyses and his army at Agbatana in - Syria, stood in the midst and began to proclaim that which had been - commanded to him by the Magian. Hearing this from the herald, and - supposing that the herald was speaking the truth and that he had himself - been betrayed by Prexaspes, that is to say, that when Prexaspes was sent - to kill Smerdis he had not done so, Cambyses looked upon Prexaspes and - said: "Prexaspes, was it thus that thou didst perform for me the thing - which I gave over to thee to do?" and he said: "Master, the saying is not - true that Smerdis thy brother has risen up against thee, nor that thou - wilt have any contention arising from him, either great or small: for I - myself, having done that which thou didst command me to do, buried him - with my own hands. If therefore the dead have risen again to life, then - thou mayest expect that Astyages also the Mede will rise up against thee; - but if it is as it was beforetime, there is no fear now that any trouble - shall spring up for you, at least from him. Now therefore I think it well - that some should pursue after the herald and examine him, asking from whom - he has come to proclaim to us that we are to obey Smerdis as king." - </p> - <p> - 63. When Prexaspes had thus spoken, Cambyses was pleased with the advice, - and accordingly the herald was pursued forthwith and returned. Then when - he had come back, Prexaspes asked him as follows: "Man, thou sayest that - thou art come as a messenger from Smerdis the son of Cyrus: now therefore - speak the truth and go away in peace. I ask thee whether Smerdis himself - appeared before thine eyes and charged thee to say this, or some one of - those who serve him." He said: "Smerdis the son of Cyrus I have never yet - seen, since the day that king Cambyses marched to Egypt: but the Magian - whom Cambyses appointed to be guardian of his household, he, I say, gave - me this charge, saying that Smerdis the son of Cyrus was he who laid the - command upon me to speak these things to you." Thus he spoke to them, - adding no falsehoods to the first, and Cambyses said: "Prexaspes, thou - hast done that which was commanded thee like an honest man, and hast - escaped censure; but who of the Persians may this be who has risen up - against me and usurped the name of Smerdis?" He said: "I seem to myself, O - king, to have understanding of this which has come to pass: the Magians - have risen against thee, Patizeithes namely, whom thou didst leave as - caretaker of thy household, and his brother Smerdis." - </p> - <p> - 64. Then Cambyses, when he heard the name of Smerdis, perceived at once - the true meaning of this report and of the dream, for he thought in his - sleep that some one had reported to him that Smerdis was sitting upon the - royal throne and had touched the heaven with his head: and perceiving that - he had slain his brother without need, he began to lament for Smerdis; and - having lamented for him and sorrowed greatly for the whole mishap, he was - leaping upon his horse, meaning as quickly as possible to march his army - to Susa against the Magian; and as he leapt upon his horse, the cap of his - sword-sheath fell off, and the sword being left bare struck his thigh. - Having been wounded then in the same part where he had formerly struck - Apis the god of the Egyptians, and believing that he had been struck with - a mortal blow, Cambyses asked what was the name of that town, and they - said "Agbatana." Now even before this he had been informed by the Oracle - at the city of Buto that in Agbatana he should bring his life to an end: - and he supposed that he should die of old age in Agbatana in Media, where - was his chief seat of power; but the oracle, it appeared, meant in - Agbatana of Syria. So when by questioning now he learnt the name of the - town, being struck with fear both by the calamity caused by the Magian and - at the same time by the wound, he came to his right mind, and - understanding the meaning of the oracle he said: "Here it is fated that - Cambyses the son of Cyrus shall end his life." - </p> - <p> - 65. So much only he said at that time; but about twenty days afterwards he - sent for the most honourable of the Persians who were with him, and said - to them as follows: "Persians, it has become necessary for me to make - known to you the thing which I was wont to keep concealed beyond all other - things. Being in Egypt I saw a vision in my sleep, which I would I had - never seen, and it seemed to me that a messenger came from home and - reported to me that Smerdis was sitting upon the royal throne and had - touched the heaven with his head. Fearing then lest I should be deprived - of my power by my brother, I acted quickly rather than wisely; for it - seems that it is not possible for man <a href="#link32Hnote-55" - name="link32noteref-55" id="link32noteref-55">55</a> to avert that which - is destined to come to pass. I therefore, fool that I was, sent away - Prexaspes to Susa to kill Smerdis; and when this great evil had been done, - I lived in security, never considering the danger that some other man - might at some time rise up against me, now that Smerdis had been removed: - and altogether missing the mark of that which was about to happen, I have - both made myself the murderer of my brother, when there was no need, and I - have been deprived none the less of the kingdom; for it was in fact - Smerdis the Magian of whom the divine power declared to me beforehand in - the vision that he should rise up against me. So then, as I say, this deed - has been done by me, and ye must imagine that ye no longer have Smerdis - the son of Cyrus alive: but it is in truth the Magians who are masters of - your kingdom, he whom I left as guardian of my household and his brother - Smerdis. The man then who ought above all others to have taken vengeance - on my behalf for the dishonour which I have suffered from the Magians, has - ended his life by an unholy death received from the hands of those who - were his nearest of kin; and since he is no more, it becomes most needful - for me, as the thing next best of those which remain, <a - href="#link32Hnote-56" name="link32noteref-56" id="link32noteref-56">56</a> - to charge you, O Persians, with that which dying I desire should be done - for me. This then I lay upon you, calling upon the gods of the royal house - to witness it,—upon you and most of all upon those of the - Achaemenidai who are present here,—that ye do not permit the return - of the chief power to the Medes, but that if they have acquired it by - craft, by craft they be deprived of it by you, or if they have conquered - it by any kind of force, by force and by a strong hand ye recover it. And - if ye do this, may the earth bring forth her produce and may your wives - and your cattle be fruitful, while ye remain free for ever; but if ye do - not recover the power nor attempt to recover it, I pray that curses the - contrary of these blessings may come upon you, and moreover that each man - of the Persians may have an end to his life like that which has come upon - me." Then as soon as he had finished speaking these things, Cambyses began - to bewail and make lamentation for all his fortunes. - </p> - <p> - 66. And the Persians, when they saw that the king had begun to bewail - himself, both rent the garments which they wore and made lamentation - without stint. After this, when the bone had become diseased and the thigh - had mortified, Cambyses the son of Cyrus was carried off by the wound, - having reigned in all seven years and five months, and being absolutely - childless both of male and female offspring. The Persians meanwhile who - were present there were very little disposed to believe <a - href="#link32Hnote-57" name="link32noteref-57" id="link32noteref-57">57</a> - that the power was in the hands of the Magians: on the contrary, they were - surely convinced that Cambyses had said that which he said about the death - of Smerdis to deceive them, in order that all the Persians might be moved - to war against him. These then were surely convinced that Smerdis the son - of Cyrus was established to be king; for Prexaspes also very strongly - denied that he had slain Smerdis, since it was not safe, now that Cambyses - was dead, for him to say that he had destroyed with his own hand the son - of Cyrus. - </p> - <p> - 67. Thus when Cambyses had brought his life to an end, the Magian became - king without disturbance, usurping the place of his namesake Smerdis the - son of Cyrus; and he reigned during the seven months which were wanting - yet to Cambyses for the completion of the eight years: and during them he - performed acts of great benefit to all his subjects, so that after his - death all those in Asia except the Persians themselves mourned for his - loss: for the Magian sent messengers abroad to every nation over which he - ruled, and proclaimed freedom from military service and from tribute for - three years. - </p> - <p> - 68. This proclamation, I say, he made at once when he established himself - upon the throne: but in the eighth month it was discovered who he was in - the following manner:—There was one Otanes the son of Pharnaspes, in - birth and in wealth not inferior to any of the Persians. This Otanes was - the first who had had suspicion of the Magian, that he was not Smerdis the - son of Cyrus but the person that he really was, drawing his inference from - these facts, namely that he never went abroad out of the fortress, and - that he did not summon into his presence any of the honourable men among - the Persians: and having formed a suspicion of him, he proceeded to do as - follows:—Cambyses had taken to wife his daughter, whose name was - Phaidyme; <a href="#link32Hnote-58" name="link32noteref-58" - id="link32noteref-58">58</a> and this same daughter the Magian at that - time was keeping as his wife and living with her as with all the rest also - of the wives of Cambyses. Otanes therefore sent a message to this daughter - and asked her who the man was by whose side she slept, whether Smerdis the - son of Cyrus or some other. She sent back word to him saying that she did - not know, for she had never seen Smerdis the son of Cyrus, nor did she - know otherwise who he was who lived with her. Otanes then sent a second - time and said: "If thou dost not thyself know Smerdis the son of Cyrus, - then do thou ask of Atossa who this man is, with whom both she and thou - live as wives; for assuredly it must be that she knows her own brother." - </p> - <p> - 69. To this the daughter sent back word: "I am not able either to come to - speech with Atossa or to see any other of the women who live here with me; - for as soon as this man, whosoever he may be, succeeded to the kingdom, he - separated us and placed us in different apartments by ourselves." When - Otanes heard this, the matter became more and more clear to him, and he - sent another message in to her, which said: "Daughter, it is right for - thee, nobly born as thou art, to undertake any risk which thy father bids - thee take upon thee: for if in truth this is not Smerdis the son of Cyrus - but the man whom I suppose, he ought not to escape with impunity either - for taking thee to his bed or for holding the dominion of Persians, but he - must pay the penalty. Now therefore do as I say. When he sleeps by thee - and thou perceivest that he is sound asleep, feel his ears; and if it - prove that he has ears, then believe that thou art living with Smerdis the - son of Cyrus, but if not, believe that it is with the Magian Smerdis." To - this Phaidyme sent an answer saying that, if she should do so, she would - run a great risk; for supposing that he should chance not to have his - ears, and she were detected feeling for them, she was well assured that he - would put her to death; but nevertheless she would do this. So she - undertook to do this for her father: but as for this Magian Smerdis, he - had had his ears cut off by Cyrus the son of Cambyses when he was king, - for some grave offence. This Phaidyme then, the daughter of Otanes, - proceeding to perform all that she had undertaken for her father, when her - turn came to go to the Magian (for the wives of the Persians go in to them - regularly each in her turn), came and lay down beside him: and when the - Magian was in deep sleep, she felt his ears; and perceiving not with - difficulty but easily that her husband had no ears, so soon as it became - day she sent and informed her father of that which had taken place. - </p> - <p> - 70. Then Otanes took to him Aspathines and Gobryas, <a - href="#link32Hnote-59" name="link32noteref-59" id="link32noteref-59">59</a> - who were leading men among the Persians and also his own most trusted - friends, and related to them the whole matter: and they, as it then - appeared, had suspicions also themselves that it was so; and when Otanes - reported this to them, they readily accepted his proposals. Then it was - resolved by them that each one should associate with himself that man of - the Persians whom he trusted most; so Otanes brought in Intaphrenes, <a - href="#link32Hnote-60" name="link32noteref-60" id="link32noteref-60">60</a> - Gobryas brought in Megabyzos, and Aspathines brought in Hydarnes. When - they had thus become six, Dareios the son of Hystaspes arrived at Susa, - having come from the land of Persia, for of this his father was governor. - Accordingly when he came, the six men of the Persians resolved to - associate Dareios also with themselves. - </p> - <p> - 71. These then having come together, being seven in number, gave pledges - of faith to one another and deliberated together; and when it came to - Dareios to declare his opinion, he spoke to them as follows: "I thought - that I alone knew this, namely that it was the Magian who was reigning as - king and that Smerdis the son of Cyrus had brought his life to an end; and - for this very reason I am come with earnest purpose to contrive death for - the Magian. Since however it has come to pass that ye also know and not I - alone, I think it well to act at once and not to put the matter off, for - that is not the better way." To this replied Otanes: "Son of Hystaspes, - thou art the scion of a noble stock, and thou art showing thyself, as it - seems, in no way inferior to thy father: do not however hasten this - enterprise so much without consideration, but take it up more prudently; - for we must first become more in numbers, and then undertake the matter." - In answer to this Dareios said: "Men who are here present, if ye shall - follow the way suggested by Otanes, know that ye will perish miserably; - for some one will carry word to the Magian, getting gain thereby privately - for himself. Your best way would have been to do this action upon your own - risk alone; but since it seemed good to you to refer the matter to a - greater number, and ye communicated it to me, either let us do the deed - to-day, or be ye assured that if this present day shall pass by, none - other shall prevent me <a href="#link32Hnote-61" name="link32noteref-61" - id="link32noteref-61">61</a> as your accuser, but I will myself tell these - things to the Magian." - </p> - <p> - 72. To this Otanes, when he saw Dareios in violent haste, replied: "Since - thou dost compel us to hasten the matter and dost not permit us to delay, - come expound to us thyself in what manner we shall pass into the palace - and lay hands upon them: for that there are guards set in various parts, - thou knowest probably thyself as well as we, if not from sight at least - from hearsay; and in what manner shall we pass through these?" Dareios - made reply with these words: "Otanes, there are many things in sooth which - it is not possible to set forth in speech, but only in deed; and other - things there are which in speech can be set forth, but from them comes no - famous deed. Know ye however that the guards which are set are not - difficult to pass: for in the first place, we being what we are, there is - no one who will not let us go by, partly, as may be supposed, from having - respect for us, and partly also perhaps from fear; and secondly I have - myself a most specious pretext by means of which we may pass by; for I - shall say that I am just now come from the Persian land and desire to - declare to the king a certain message from my father: for where it is - necessary that a lie be spoken, let it be spoken; seeing that we all aim - at the same object, both they who lie and they who always speak the truth; - those lie whenever they are likely to gain anything by persuading with - their lies, and these tell the truth in order that they may draw to - themselves gain by the truth, and that things <a href="#link32Hnote-62" - name="link32noteref-62" id="link32noteref-62">62</a> may be entrusted to - them more readily. Thus, while practising different ways, we aim all at - the same thing. If however they were not likely to make any gain by it, - the truth-teller would lie and the liar would speak the truth, with - indifference. Whosoever then of the door-keepers shall let us pass by of - his own free will, for him it shall be the better afterwards; but - whosoever shall endeavour to oppose our passage, let him then and there be - marked as our enemy, <a href="#link32Hnote-63" name="link32noteref-63" - id="link32noteref-63">63</a> and after that let us push in and set about - our work." - </p> - <p> - 73. Then said Gobryas: "Friends, at what time will there be a fairer - opportunity for us either to recover our rule, or, if we are not able to - get it again, to die? seeing that we being Persians on the one hand lie - under the rule of a Mede, a Magian, and that too a man whose ears have - been cut off. Moreover all those of you who stood by the side of Cambyses - when he was sick remember assuredly what he laid upon the Persians as he - was bringing his life to an end, if they should not attempt to win back - the power; and this we did not accept then, but supposed that Cambyses had - spoken in order to deceive us. Now therefore I give my vote that we follow - the opinion of Dareios, and that we do not depart from this assembly to go - anywhither else but straight to attack the Magian." Thus spoke Gobryas, - and they all approved of this proposal. - </p> - <p> - 74. Now while these were thus taking counsel together, it was coming to - pass by coincidence as follows:—The Magians taking counsel together - had resolved to join Prexaspes with themselves as a friend, both because - he had suffered grievous wrong from Cambyses, who had killed his son by - shooting him, and because he alone knew for a certainty of the death of - Smerdis the son of Cyrus, having killed him with his own hands, and - finally because Prexaspes was in very great repute among the Persians. For - these reasons they summoned him and endeavoured to win him to be their - friend, engaging him by pledge and with oaths, that he would assuredly - keep to himself and not reveal to any man the deception which had been - practised by them upon the Persians, and promising to give him things - innumerable <a href="#link32Hnote-64" name="link32noteref-64" - id="link32noteref-64">64</a> in return. After Prexaspes had promised to do - this, the Magians, having persuaded him so far, proposed to him a second - thing, and said that they would call together all the Persians to come up - to the wall of the palace, and bade him go up upon a tower and address - them, saying that they were living under the rule of Smerdis the son of - Cyrus and no other. This they so enjoined because they supposed <a - href="#link32Hnote-65" name="link32noteref-65" id="link32noteref-65">65</a> - that he had the greatest credit among the Persians, and because he had - frequently declared the opinion that Smerdis the son of Cyrus was still - alive, and had denied that he had slain him. - </p> - <p> - 75. When Prexaspes said that he was ready to do this also, the Magians - having called together the Persians caused him to go up upon a tower and - bade him address them. Then he chose to forget those things which they - asked of him, and beginning with Achaimenes he traced the descent of Cyrus - on the father's side, and then, when he came down to Cyrus, he related at - last what great benefits he had conferred upon the Persians; and having - gone through this recital he proceeded to declare the truth, saying that - formerly he kept it secret, since it was not safe for him to tell of that - which had been done, but at the present time he was compelled to make it - known. He proceeded to say how he had himself slain Smerdis the son of - Cyrus, being compelled by Cambyses, and that it was the Magians who were - now ruling. Then he made imprecation of many evils on the Persians, if - they did not win back again the power and take vengeance upon the Magians, - and upon that he let himself fall down from the tower head foremost. Thus - Prexaspes ended his life, having been throughout his time a man of repute. - </p> - <p> - 76. Now the seven of the Persians, when they had resolved forthwith to lay - hands upon the Magians and not to delay, made prayer to the gods and went, - knowing nothing of that which had been done with regard to Prexaspes: and - as they were going and were in the middle of their course, they heard that - which had happened about Prexaspes. Upon that they retired out of the way - and again considered with themselves, Otanes and his supporters strongly - urging that they should delay and not set to the work when things were - thus disturbed, <a href="#link32Hnote-66" name="link32noteref-66" - id="link32noteref-66">66</a> while Dareios and those of his party urged - that they should go forthwith and do that which had been resolved, and not - delay. Then while they were contending, there appeared seven pairs of - hawks pursuing two pairs of vultures, plucking out their feathers and - tearing them. Seeing this the seven all approved the opinion of Dareios - and thereupon they went to the king's palace, encouraged by the sight of - the birds. - </p> - <p> - 77. When they appeared at the gates, it happened nearly as Dareios - supposed, for the guards, having respect for men who were chief among the - Persians, and not suspecting that anything would be done by them of the - kind proposed, allowed them to pass in under the guiding of heaven, and - none asked them any question. Then when they had passed into the court, - they met the eunuchs who bore in the messages to the king; and these - inquired of them for what purpose they had come, and at the same time they - threatened with punishment the keepers of the gates for having let them - pass in, and tried to stop the seven when they attempted to go forward. - Then they gave the word to one another and drawing their daggers stabbed - these men there upon the spot, who tried to stop them, and themselves went - running on towards the chamber of the men. <a href="#link32Hnote-6601" - name="link32noteref-6601" id="link32noteref-6601">6601</a> - </p> - <p> - 78. Now the Magians happened both of them to be there within, consulting - about that which had been done by Prexaspes. So when they saw that the - eunuchs had been attacked and were crying aloud, they ran back <a - href="#link32Hnote-67" name="link32noteref-67" id="link32noteref-67">67</a> - both of them, and perceiving that which was being done they turned to - self-defence: and one of them got down his bow and arrows before he was - attacked, while the other had recourse to his spear. Then they engaged in - combat with one another; and that one of them who had taken up his bow and - arrows found them of no use, since his enemies were close at hand and - pressed hard upon him, but the other defended himself with his spear, and - first he struck Aspathines in the thigh, and then Intaphrenes in the eye; - and Intaphrenes lost his eye by reason of the wound, but his life he did - not lose. These then were wounded by one of the Magians, but the other, - when his bow and arrows proved useless to him, fled into a bedchamber - which opened into the chamber of the men, intending to close the door; and - with him there rushed in two of the seven, Dareios and Gobryas. And when - Gobryas was locked together in combat with the Magian, Dareios stood by - and was at a loss what to do, because it was dark, and he was afraid lest - he should strike Gobryas. Then seeing him standing by idle, Gobryas asked - why he did not use his hands, and he said: "Because I am afraid lest I may - strike thee": and Gobryas answered: "Thrust with thy sword even though it - stab through us both." So Dareios was persuaded, and he thrust with his - danger and happened to hit the Magian. - </p> - <p> - 79. So when they had slain the Magians and cut off their heads, they left - behind those of their number who were wounded, both because they were - unable to go, and also in order that they might take charge of the - fortress, and the five others taking with them the heads of the Magians - ran with shouting and clashing of arms and called upon the other Persians - to join them, telling them of that which had been done and showing the - heads, and at the same time they proceeded to slay every one of the - Magians who crossed their path. So the Persians when they heard of that - which had been brought to pass by the seven and of the deceit of the - Magians, thought good themselves also to do the same, and drawing their - daggers they killed the Magians wherever they found one; so that if night - had not come on and stopped them, they would not have left a single Magian - alive. This day the Persians celebrate in common more than all other days, - and upon it they keep a great festival which is called by the Persians the - festival of the slaughter of the Magians, <a href="#link32Hnote-6701" - name="link32noteref-6701" id="link32noteref-6701">6701</a> on which no - Magian is permitted to appear abroad, but the Magians keep themselves - within their houses throughout that day. - </p> - <p> - 80. When the tumult had subsided and more than five days had elapsed, <a - href="#link32Hnote-68" name="link32noteref-68" id="link32noteref-68">68</a> - those who had risen against the Magians began to take counsel about the - general state, and there were spoken speeches which some of the Hellenes - do not believe were really uttered, but spoken they were nevertheless. <a - href="#link32Hnote-69" name="link32noteref-69" id="link32noteref-69">69</a> - On the one hand Otanes urged that they should resign the government into - the hands of the whole body of the Persians, and his words were as - follows: "To me it seems best that no single one of us should henceforth - be ruler, for that is neither pleasant nor profitable. Ye saw the insolent - temper of Cambyses, to what lengths it went, and ye have had experience - also of the insolence of the Magian: and how should the rule of one alone - be a well-ordered thing, seeing that the monarch may do what he desires - without rendering any account of his acts? Even the best of all men, if he - were placed in this disposition, would be caused by it to change from his - wonted disposition: for insolence is engendered in him by the good things - which he possesses, and envy is implanted in man from the beginning; and - having these two things, he has all vice: for he does many deeds of - reckless wrong, partly moved by insolence proceeding from satiety, and - partly by envy. And yet a despot at least ought to have been free from - envy, seeing that he has all manner of good things. He is however - naturally in just the opposite temper towards his subjects; for he grudges - to the nobles that they should survive and live, but delights in the - basest of citizens, and he is more ready than any other man to receive - calumnies. Then of all things he is the most inconsistent; for if you - express admiration of him moderately, he is offended that no very great - court is paid to him, whereas if you pay court to him extravagantly, he is - offended with you for being a flatterer. And the most important matter of - all is that which I am about to say:—he disturbs the customs handed - down from our fathers, he is a ravisher of women, and he puts men to death - without trial. On the other hand the rule of many has first a name - attaching to it which is the fairest of all names, that is to say - 'Equality'; <a href="#link32Hnote-70" name="link32noteref-70" - id="link32noteref-70">70</a> next, the multitude does none of those things - which the monarch does: offices of state are exercised by lot, and the - magistrates are compelled to render account of their action: and finally - all matters of deliberation are referred to the public assembly. I - therefore give as my opinion that we let monarchy go and increase the - power of the multitude; for in the many is contained everything." - </p> - <p> - 81. This was the opinion expressed by Otanes; but Megabyzos urged that - they should entrust matters to the rule of a few, saying these words: - "That which Otanes said in opposition to a tyranny, let it be counted as - said for me also, but in that which he said urging that we should make - over the power to the multitude, he has missed the best counsel: for - nothing is more senseless or insolent than a worthless crowd; and for men - flying from the insolence of a despot to fall into that of unrestrained - popular power, is by no means to be endured: for he, if he does anything, - does it knowing what he does, but the people cannot even know; for how can - that know which has neither been taught anything noble by others nor - perceived anything of itself, <a href="#link32Hnote-71" - name="link32noteref-71" id="link32noteref-71">71</a> but pushes on matters - with violent impulse and without understanding, like a torrent stream? - Rule of the people then let them adopt who are foes to the Persians; but - let us choose a company of the best men, and to them attach the chief - power; for in the number of these we shall ourselves also be, and it is - likely that the resolutions taken by the best men will be the best." - </p> - <p> - 82. This was the opinion expressed by Megabyzos; and thirdly Dareios - proceeded to declare his opinion, saying: "To me it seems that in those - things which Megabyzos said with regard to the multitude he spoke rightly, - but in those which he said with regard to the rule of a few, not rightly: - for whereas there are three things set before us, and each is supposed <a - href="#link32Hnote-72" name="link32noteref-72" id="link32noteref-72">72</a> - to be the best in its own kind, that is to say a good popular government, - and the rule of a few, and thirdly the rule of one, I say that this last - is by far superior to the others; for nothing better can be found than the - rule of an individual man of the best kind; seeing that using the best - judgment he would be guardian of the multitude without reproach; and - resolutions directed against enemies would so best be kept secret. In an - oligarchy however it happens often that many, while practising virtue with - regard to the commonwealth, have strong private enmities arising among - themselves; for as each man desires to be himself the leader and to - prevail in counsels, they come to great enmities with one another, whence - arise factions among them, and out of the factions comes murder, and from - murder results the rule of one man; and thus it is shown in this instance - by how much that is the best. Again, when the people rules, it is - impossible that corruption <a href="#link32Hnote-73" - name="link32noteref-73" id="link32noteref-73">73</a> should not arise, and - when corruption arises in the commonwealth, there arise among the corrupt - men not enmities but strong ties of friendship: for they who are acting - corruptly to the injury of the commonwealth put their heads together - secretly to do so. And this continues so until at last some one takes the - leadership of the people and stops the course of such men. By reason of - this the man of whom I speak is admired by the people, and being so - admired he suddenly appears as monarch. Thus he too furnishes herein an - example to prove that the rule of one is the best thing. Finally, to sum - up all in a single word, whence arose the liberty which we possess, and - who gave it to us? Was it a gift of the people or of an oligarchy or of a - monarch? I therefore am of opinion that we, having been set free by one - man, should preserve that form of rule, and in other respects also that we - should not annul the customs of our fathers which are ordered well; for - that is not the better way." - </p> - <p> - 83. These three opinions then had been proposed, and the other four men of - the seven gave their assent to the last. So when Otanes, who was desirous - to give equality to the Persians, found his opinion defeated, he spoke to - those assembled thus: "Partisans, it is clear that some one of us must - become king, selected either by casting lots, or by entrusting the - decision to the multitude of the Persians and taking him whom it shall - choose, or by some other means. I therefore shall not be a competitor with - you, for I do not desire either to rule or to be ruled; and on this - condition I withdraw from my claim to rule, namely that I shall not be - ruled by any of you, either I myself or my descendants in future time." - When he had said this, the six made agreement with him on those terms, and - he was no longer a competitor with them, but withdrew from the assembly; - and at the present time this house remains free alone of all the Persian - houses, and submits to rule only so far as it wills to do so itself, not - transgressing the laws of the Persians. - </p> - <p> - 84. The rest however of the seven continued to deliberate how they should - establish a king in the most just manner; and it was resolved by them that - to Otanes and his descendants in succession, if the kingdom should come to - any other of the seven, there should be given as special gifts a Median - dress every year and all those presents which are esteemed among the - Persians to be the most valuable: and the reason why they determined that - these things should be given to him, was because he first suggested to - them the matter and combined them together. These were special gifts for - Otanes; and this they also determined for all in common, namely that any - one of the seven who wished might pass in to the royal palaces without any - to bear in a message, unless the king happened to be sleeping with his - wife; and that it should not be lawful for the king to marry from any - other family, but only from those of the men who had made insurrection - with him: and about the kingdom they determined this, namely that the man - whose horse should first neigh at sunrise in the suburb of the city when - they were mounted upon their horses, he should have the kingdom. - </p> - <p> - 85. Now Dareios had a clever horse-keeper, whose name was Oibares. To this - man, when they had left their assembly, Dareios spoke these words: - "Oibares, we have resolved to do about the kingdom thus, namely that the - man whose horse first neighs at sunrise, when we are mounted upon our - horses he shall be king. Now therefore, if thou hast any cleverness, - contrive that we may obtain this prize, and not any other man." Oibares - replied thus: "If, my master, it depends in truth upon this whether thou - be king or no, have confidence so far as concerns this and keep a good - heart, for none other shall be king before thee; such charms have I at my - command." Then Dareios said: "If then thou hast any such trick, it is time - to devise it and not to put things off, for our trial is to-morrow." - Oibares therefore hearing this did as follows:—when night was coming - on he took one of the mares, namely that one which the horse of Dareios - preferred, and this he led into the suburb of the city and tied her up: - then he brought to her the horse of Dareios, and having for some time led - him round her, making him go so close by so as to touch the mare, at last - he let the horse mount. - </p> - <p> - 86. Now at dawn of day the six came to the place as they had agreed, - riding upon their horses; and as they rode through by the suburb of the - city, when they came near the place where the mare had been tied up on the - former night, the horse of Dareios ran up to the place and neighed; and - just when the horse had done this, there came lightning and thunder from a - clear sky: and the happening of these things to Dareios consummated his - claim, for they seemed to have come to pass by some design, and the others - leapt down from their horses and did obeisance to Dareios. - </p> - <p> - 87. Some say that the contrivance of Oibares was this, but others say as - follows (for the story is told by the Persians in both ways), namely that - he touched with his hands the parts of this mare and kept his hand hidden - in his trousers; and when at sunrise they were about to let the horses go, - this Oibares pulled out his hand and applied it to the nostrils of the - horse of Dareios; and the horse, perceiving the smell, snorted and - neighed. - </p> - <p> - 88. So Dareios the son of Hystaspes had been declared king; and in Asia - all except the Arabians were his subjects, having been subdued by Cyrus - and again afterwards by Cambyses. The Arabians however were never obedient - to the Persians under conditions of subjection, but had become - guest-friends when they let Cambyses pass by to Egypt: for against the - will of the Arabians the Persians would not be able to invade Egypt. - Moreover Dareios made the most noble marriages possible in the estimation - of the Persians; for he married two daughters of Cyrus, Atossa and - Artystone, of whom the one, Arossa, had before been the wife of Cambyses - her brother and then afterwards of the Magian, while Artystone was a - virgin; and besides them he married the daughter of Smerdis the son of - Cyrus, whose name was Parmys; and he also took to wife the daughter of - Otanes, he who had discovered the Magian; and all things became filled - with his power. And first he caused to be a carving in stone, and set it - up; and in it there was the figure of a man on horseback, and he wrote - upon it writing to this effect: "Dareios son of Hystaspes by the - excellence of his horse," mentioning the name of it, "and of his - horse-keeper Oibares obtained the kingdom of the Persians." - </p> - <p> - 89. Having so done in Persia, he established twenty provinces, which the - Persians themselves call <i>satrapies</i>; and having established the - provinces and set over them rulers, he appointed tribute to come to him - from them according to races, joining also to the chief races those who - dwelt on their borders, or passing beyond the immediate neighbours and - assigning to various races those which lay more distant. He divided the - provinces and the yearly payment of tribute as follows: and those of them - who brought in silver were commanded to pay by the standard of the - Babylonian talent, but those who brought in gold by the Euboïc talent; now - the Babylonian talent is equal to eight-and-seventy Euboïc pounds. <a - href="#link32Hnote-74" name="link32noteref-74" id="link32noteref-74">74</a> - For in the reign of Cyrus, and again of Cambyses, nothing was fixed about - tribute, but they used to bring gifts: and on account of this appointing - of tribute and other things like this, the Persians say that Dareios was a - shopkeeper, Cambyses a master, and Cyrus a father; the one because he - dealt with all his affairs like a shopkeeper, the second because he was - harsh and had little regard for any one, and the other because he was - gentle and contrived for them all things good. - </p> - <p> - 90. From the Ionians and the Magnesians who dwell in Asia and the - Aiolians, Carians, Lykians, Milyans and Pamphylians (for one single sum - was appointed by him as tribute for all these) there came in four hundred - talents of silver. This was appointed by him to be the first division. <a - href="#link32Hnote-75" name="link32noteref-75" id="link32noteref-75">75</a> - From the Mysians and Lydians and Lasonians and Cabalians and Hytennians <a - href="#link32Hnote-76" name="link32noteref-76" id="link32noteref-76">76</a> - there came in five hundred talents: this is the second division. From the - Hellespontians who dwell on the right as one sails in and the Phrygians - and the Thracians who dwell in Asia and the Paphlagonians and Mariandynoi - and Syrians <a href="#link32Hnote-77" name="link32noteref-77" - id="link32noteref-77">77</a> the tribute was three hundred and sixty - talents: this is the third division. From the Kilikians, besides three - hundred and sixty white horses, one for every day in the year, there came - also five hundred talents of silver; of these one hundred and forty - talents were spent upon the horsemen which served as a guard to the - Kilikian land, and the remaining three hundred and sixty came in year by - year to Dareios: this is the fourth division. - </p> - <p> - 91. From that division which begins with the city of Posideion, founded by - Amphilochos the son of Amphiaraos on the borders of the Kilikians and the - Syrians, and extends as far as Egypt, not including the territory of the - Arabians (for this was free from payment), the amount was three hundred - and fifty talents; and in this division are the whole of Phenicia and - Syria which is called Palestine and Cyprus: this is the fifth division. - From Egypt and the Libyans bordering upon Egypt, and from Kyrene and - Barca, for these were so ordered as to belong to the Egyptian division, - there came in seven hundred talents, without reckoning the money produced - by the lake of Moiris, that is to say from the fish; <a - href="#link32Hnote-7701" name="link32noteref-7701" id="link32noteref-7701">7701</a> - without reckoning this, I say, or the corn which was contributed in - addition by measure, there came in seven hundred talents; for as regards - the corn, they contribute by measure one hundred and twenty thousand <a - href="#link32Hnote-78" name="link32noteref-78" id="link32noteref-78">78</a> - bushels for the use of those Persians who are established in the "White - Fortress" at Memphis, and for their foreign mercenaries: this is the sixth - division. The Sattagydai and Gandarians and Dadicans and Aparytai, being - joined together, brought in one hundred and seventy talents: this is the - seventh division. From Susa and the rest of the land of the Kissians there - came in three hundred: this is the eighth division. - </p> - <p> - 92. From Babylon and from the rest of Assyria there came in to him a - thousand talents of silver and five hundred boys for eunuchs: this is the - ninth division. From Agbatana and from the rest of Media and the - Paricanians and Orthocorybantians, four hundred and fifty talents: this is - the tenth division. The Caspians and Pausicans <a href="#link32Hnote-79" - name="link32noteref-79" id="link32noteref-79">79</a> and Pantimathoi and - Dareitai, contributing together, brought in two hundred talents: this is - the eleventh division. From the Bactrians as far as the Aigloi the tribute - was three hundred and sixty talents: this is the twelfth division. - </p> - <p> - 93. From Pactyïke and the Armenians and the people bordering upon them as - far as the Euxine, four hundred talents: this is the thirteenth division. - From the Sagartians and Sarangians and Thamanaians and Utians and Mycans - and those who dwell in the islands of the Erythraian Sea, where the king - settles those who are called the "Removed," <a href="#link32Hnote-80" - name="link32noteref-80" id="link32noteref-80">80</a> from all these - together a tribute was produced of six hundred talents: this is the - fourteenth division. The Sacans and the Caspians <a href="#link32Hnote-81" - name="link32noteref-81" id="link32noteref-81">81</a> brought in two - hundred and fifty talents: this is the fifteenth division. The Parthians - and Chorasmians and Sogdians and Areians three hundred talents: this is - the sixteenth division. - </p> - <p> - 94. The Paricanians and Ethiopians in Asia brought in four hundred - talents: this is the seventeenth division. To the Matienians and - Saspeirians and Alarodians was appointed a tribute of two hundred talents: - this is the eighteenth division. To the Moschoi and Tibarenians and - Macronians and Mossynoicoi and Mares three hundred talents were ordered: - this is the nineteenth division. Of the Indians the number is far greater - than that of any other race of men of whom we know; and they brought in a - tribute larger than all the rest, that is to say three hundred and sixty - talents of gold-dust: this is the twentieth division. - </p> - <p> - 95. Now if we compare Babylonian with Euboïc talents, the silver is found - to amount to nine thousand eight hundred and eighty <a - href="#link32Hnote-82" name="link32noteref-82" id="link32noteref-82">82</a> - talents; and if we reckon the gold at thirteen times the value of silver, - weight for weight, the gold-dust is found to amount to four thousand six - hundred and eighty Euboïc talents. These being all added together, the - total which was collected as yearly tribute for Dareios amounts to - fourteen thousand five hundred and sixty Euboïc talents: the sums which - are less than these <a href="#link32Hnote-83" name="link32noteref-83" - id="link32noteref-83">83</a> I pass over and do not mention. - </p> - <p> - 96. This was the tribute which came in to Dareios from Asia and from a - small part of Libya: but as time went on, other tribute came in also from - the islands and from those who dwell in Europe as far as Thessaly. This - tribute the king stores up in his treasury in the following manner:—he - melts it down and pours it into jars of earthenware, and when he has - filled the jars he takes off the earthenware jar from the metal; and when - he wants money he cuts off so much as he needs on each occasion. - </p> - <p> - 97. These were the provinces and the assessments of tribute: and the - Persian land alone has not been mentioned by me as paying a contribution, - for the Persians have their land to dwell in free from payment. The - following moreover had no tribute fixed for them to pay, but brought - gifts, namely the Ethiopians who border upon Egypt, whom Cambyses subdued - as he marched against the Long-lived Ethiopians, those <a - href="#link32Hnote-84" name="link32noteref-84" id="link32noteref-84">84</a> - who dwell about Nysa, which is called "sacred," and who celebrate the - festivals in honour of Dionysos: these Ethiopians and those who dwell near - them have the same kind of seed as the Callantian Indians, and they have - underground dwellings. <a href="#link32Hnote-85" name="link32noteref-85" - id="link32noteref-85">85</a> These both together brought every other year, - and continue to bring even to my own time, two quart measures <a - href="#link32Hnote-86" name="link32noteref-86" id="link32noteref-86">86</a> - of unmelted gold and two hundred blocks of ebony and five Ethiopian boys - and twenty large elephant tusks. The Colchians also had set themselves - among those who brought gifts, and with them those who border upon them - extending as far as the range of the Caucasus (for the Persian rule - extends as far as these mountains, but those who dwell in the parts beyond - Caucasus toward the North Wind regard the Persians no longer),—these, - I say, continued to bring the gifts which they had fixed for themselves - every four years <a href="#link32Hnote-87" name="link32noteref-87" - id="link32noteref-87">87</a> even down to my own time, that is to say, a - hundred boys and a hundred maidens. Finally, the Arabians brought a - thousand talents of frankincense every year. Such were the gifts which - these brought to the king apart from the tribute. - </p> - <p> - 98. Now this great quantity of gold, out of which the Indians bring in to - the king the gold-dust which has been mentioned, is obtained by them in a - manner which I shall tell:—That part of the Indian land which is - towards the rising sun is sand; for of all the peoples in Asia of which we - know or about which any certain report is given, the Indians dwell - furthest away towards the East and the sunrising; seeing that the country - to the East of the Indians is desert on account of the sand. Now there are - many tribes of Indians, and they do not agree with one another in - language; and some of them are pastoral and others not so, and some dwell - in the swamps of the river <a href="#link32Hnote-88" - name="link32noteref-88" id="link32noteref-88">88</a> and feed upon raw - fish, which they catch by fishing from boats made of cane; and each boat - is made of one joint of cane. These Indians of which I speak wear clothing - made of rushes: they gather and cut the rushes from the river and then - weave them together into a kind of mat and put it on like a corslet. - </p> - <p> - 99. Others of the Indians, dwelling to the East of these, are pastoral and - eat raw flesh: these are called Padaians, and they practise the following - customs:—whenever any of their tribe falls ill, whether it be a - woman or a man, if a man then the men who are his nearest associates put - him to death, saying that he is wasting away with the disease and his - flesh is being spoilt for them: <a href="#link32Hnote-89" - name="link32noteref-89" id="link32noteref-89">89</a> and meanwhile he - denies stoutly and says that he is not ill, but they do not agree with - him; and after they have killed him they feast upon his flesh: but if it - be a woman who falls ill, the women who are her greatest intimates do to - her in the same manner as the men do in the other case. For <a - href="#link32Hnote-90" name="link32noteref-90" id="link32noteref-90">90</a> - in fact even if a man has come to old age they slay him and feast upon - him; but very few of them come to be reckoned as old, for they kill every - one who falls into sickness, before he reaches old age. - </p> - <p> - 100. Other Indians have on the contrary a manner of life as follows:—they - neither kill any living thing nor do they sow any crops nor is it their - custom to possess houses; but they feed on herbs, and they have a grain of - the size of millet, in a sheath, which grows of itself from the ground; - this they gather and boil with the sheath, and make it their food: and - whenever any of them falls into sickness, he goes to the desert country - and lies there, and none of them pay any attention either to one who is - dead or to one who is sick. - </p> - <p> - 101. The sexual intercourse of all these Indians of whom I have spoken is - open like that of cattle, and they have all one colour of skin, resembling - that of the Ethiopians: moreover the seed which they emit is not white - like that of other races, but black like their skin; and the Ethiopians - also are similar in this respect. These tribes of Indians dwell further - off than the Persian power extends, and towards the South Wind, and they - never became subjects of Dareios. - </p> - <p> - 102. Others however of the Indians are on the borders of the city of - Caspatyros and the country of Pactyïke, dwelling towards the North <a - href="#link32Hnote-91" name="link32noteref-91" id="link32noteref-91">91</a> - of the other Indians; and they have a manner of living nearly the same as - that of the Bactrians: these are the most warlike of the Indians, and - these are they who make expeditions for the gold. For in the parts where - they live it is desert on account of the sand; and in this desert and - sandy tract are produced ants, which are in size smaller than dogs but - larger than foxes, for <a href="#link32Hnote-92" name="link32noteref-92" - id="link32noteref-92">92</a> there are some of them kept at the residence - of the king of Persia, which are caught here. These ants then make their - dwelling under ground and carry up the sand just in the same manner as the - ants found in the land of the Hellenes, which they themselves <a - href="#link32Hnote-93" name="link32noteref-93" id="link32noteref-93">93</a> - also very much resemble in form; and the sand which is brought up contains - gold. To obtain this sand the Indians make expeditions into the desert, - each one having yoked together three camels, placing a female in the - middle and a male like a trace-horse to draw by each side. On this female - he mounts himself, having arranged carefully that she shall be taken to be - yoked from young ones, the more lately born the better. For their female - camels are not inferior to horses in speed, and moreover they are much - more capable of bearing weights. - </p> - <p> - 103. As to the form of the camel, I do not here describe it, since the - Hellenes for whom I write are already acquainted with it, but I shall tell - that which is not commonly known about it, which is this:—the camel - has in the hind legs four thighs and four knees, <a href="#link32Hnote-94" - name="link32noteref-94" id="link32noteref-94">94</a> and its organs of - generation are between the hind legs, turned towards the tail. - </p> - <p> - 104. The Indians, I say, ride out to get the gold in the manner and with - the kind of yoking which I have described, making calculations so that - they may be engaged in carrying it off at the time when the greatest heat - prevails; for the heat causes the ants to disappear underground. Now among - these nations the sun is hottest in the morning hours, not at midday as - with others, but from sunrise to the time of closing the market: and - during this time it produces much greater heat than at midday in Hellas, - so that it is said that then they drench themselves with water. Midday - however has about equal degree of heat with the Indians as with other men, - while after midday their sun becomes like the morning sun with other men, - and after this, as it goes further away, it produces still greater - coolness, until at last at sunset it makes the air very cool indeed. - </p> - <p> - 105. When the Indians have come to the place with bags, they fill them - with the sand and ride away back as quickly as they can, for forthwith the - ants, perceiving, as the Persians allege, by the smell, begin to pursue - them: and this animal, they say, is superior to every other creature in - swiftness, so that unless the Indians got a start in their course, while - the ants were gathering together, not one of them would escape. So then - the male camels, for they are inferior in speed of running to the females, - if they drag behind are even let loose <a href="#link32Hnote-95" - name="link32noteref-95" id="link32noteref-95">95</a> from the side of the - female, one after the other; <a href="#link32Hnote-96" - name="link32noteref-96" id="link32noteref-96">96</a> the females however, - remembering the young which they left behind, do not show any slackness in - their course. <a href="#link32Hnote-97" name="link32noteref-97" - id="link32noteref-97">97</a> Thus it is that the Indians get most part of - the gold, as the Persians say; there is however other gold also in their - land obtained by digging, but in smaller quantities. - </p> - <p> - 106. It seems indeed that the extremities of the inhabited world had - allotted to them by nature the fairest things, just as it was the lot of - Hellas to have its seasons far more fairly tempered than other lands: for - first, India is the most distant of inhabited lands towards the East, as I - have said a little above, and in this land not only the animals, birds as - well as four-footed beasts, are much larger than in other places (except - the horses, which are surpassed by those of Media called Nessaian), but - also there is gold in abundance there, some got by digging, some brought - down by rivers, and some carried off as I explained just now: and there - also the trees which grow wild produce wool which surpasses in beauty and - excellence that from sheep, and the Indians wear clothing obtained from - these trees. - </p> - <p> - 107. Then again Arabia is the furthest of inhabited lands in the direction - of the midday, and in it alone of all lands grow frankincense and myrrh - and cassia and cinnamon and gum-mastich. All these except myrrh are got - with difficulty by the Arabians. Frankincense they collect by burning the - storax, which is brought thence to the Hellenes by the Phenicians, by - burning this, I say, so as to produce smoke they take it; for these trees - which produce frankincense are guarded by winged serpents, small in size - and of various colours, which watch in great numbers about each tree, of - the same kind as those which attempt to invade Egypt: <a - href="#link32Hnote-9701" name="link32noteref-9701" id="link32noteref-9701">9701</a> - and they cannot be driven away from the trees by any other thing but only - the smoke of storax. - </p> - <p> - 108. The Arabians say also that all the world would have been by this time - filled with these serpents, if that did not happen with regard to them - which I knew happened with regard to vipers: and it seems that the Divine - Providence, as indeed was to be expected, seeing that it is wise, has made - all those animals prolific which are of cowardly spirit and good for food, - in order that they may not be all eaten up and their race fail, whereas it - has made those which are bold and noxious to have small progeny. For - example, because the hare is hunted by every beast and bird as well as by - man, therefore it is so very prolific as it is: and this is the only one - of all beasts which becomes pregnant again before the former young are - born, and has in its womb some of its young covered with fur and others - bare; and while one is just being shaped in the matrix, another is being - conceived. Thus it is in this case; whereas the lioness, which is the - strongest and most courageous of creatures, produces one cub once only in - her life; for when she produces young she casts out her womb together with - her young; and the cause of it is this:—when the cub being within - the mother <a href="#link32Hnote-98" name="link32noteref-98" - id="link32noteref-98">98</a> begins to move about, then having claws by - far sharper than those of any other beast he tears the womb, and as he - grows larger he proceeds much further in his scratching: at last the time - of birth approaches and there is now nothing at all left of it in a sound - condition. - </p> - <p> - 109. Just so also, if vipers and the winged serpents of the Arabians were - produced in the ordinary course of their nature, man would not be able to - live upon the earth; but as it is, when they couple with one another and - the male is in the act of generation, as he lets go from him the seed, the - female seizes hold of his neck, and fastening on to it does not relax her - hold till she has eaten it through. The male then dies in the manner which - I have said, but the female pays the penalty of retribution for the male - in this manner:—the young while they are still in the womb take - vengeance for their father by eating through their mother, <a - href="#link32Hnote-99" name="link32noteref-99" id="link32noteref-99">99</a> - and having eaten through her belly they thus make their way out for - themselves. Other serpents however, which are not hurtful to man, produce - eggs and hatch from them a very large number of offspring. Now vipers are - distributed over all the earth; but the others, which are winged, are - found in great numbers together in Arabia and in no other land: therefore - it is that they appear to be numerous. - </p> - <p> - 110. This frankincense then is obtained thus by the Arabians; and cassia - is obtained as follows:—they bind up in cows'-hide and other kinds - of skins all their body and their face except only the eyes, and then go - to get the cassia. This grows in a pool not very deep, and round the pool - and in it lodge, it seems, winged beasts nearly resembling bats, and they - squeak horribly and are courageous in fight. These they must keep off from - their eyes, and so cut the cassia. - </p> - <p> - 111. Cinnamon they collect in a yet more marvellous manner than this: for - where it grows and what land produces it they are not able to tell, except - only that some say (and it is a probable account) that it grows in those - regions where Dionysos was brought up; and they say that large birds carry - those dried sticks which we have learnt from the Phenicians to call - cinnamon, carry them, I say, to nests which are made of clay and stuck on - to precipitous sides of mountains, which man can find no means of scaling. - With regard to this then the Arabians practise the following contrivance:—they - divide up the limbs of the oxen and asses that die and of their other - beasts of burden, into pieces as large as convenient, and convey them to - these places, and when they have laid them down not far from the nests, - they withdraw to a distance from them: and the birds fly down and carry - the limbs <a href="#link32Hnote-100" name="link32noteref-100" - id="link32noteref-100">100</a> of the beasts of burden off to their nests; - and these are not able to bear them, but break down and fall to the earth; - and the men come up to them and collect the cinnamon. Thus cinnamon is - collected and comes from this nation to the other countries of the world. - </p> - <p> - 112. Gum-mastich however, which the Arabians call <i>ladanon</i>, comes in - a still more extraordinary manner; for though it is the most sweet-scented - of all things, it comes in the most evil-scented thing, since it is found - in the beards of he-goats, produced there like resin from wood: this is of - use for the making of many perfumes, and the Arabians use it more than - anything else as incense. - </p> - <p> - 113. Let what we have said suffice with regard to spices; and from the - land of Arabia there blows a scent of them most marvellously sweet. They - have also two kinds of sheep which are worthy of admiration and are not - found in any other land: the one kind has the tail long, not less than - three cubits in length; and if one should allow these to drag these after - them, they would have sores <a href="#link32Hnote-101" - name="link32noteref-101" id="link32noteref-101">101</a> from their tails - being worn away against the ground; but as it is, every one of the - shepherds knows enough of carpentering to make little cars, which they tie - under the tails, fastening the tail of each animal to a separate little - car. The other kind of sheep has the tail broad, even as much as a cubit - in breadth. - </p> - <p> - 114. As one passes beyond the place of the midday, the Ethiopian land is - that which extends furthest of all inhabited lands towards the sunset. - This produces both gold in abundance and huge elephants and trees of all - kinds growing wild and ebony, and men who are of all men the tallest, the - most beautiful and the most long-lived. - </p> - <p> - 115. These are the extremities in Asia and in Libya; but as to the - extremities of Europe towards the West, I am not able to speak with - certainty: for neither do I accept the tale that there is a river called - in Barbarian tongue Eridanos, flowing into the sea which lies towards the - North Wind, whence it is said that amber comes; nor do I know of the real - existence of "Tin Islands" <a href="#link32Hnote-102" - name="link32noteref-102" id="link32noteref-102">102</a> from which tin <a - href="#link32Hnote-103" name="link32noteref-103" id="link32noteref-103">103</a> - comes to us: for first the name Eridanos itself declares that it is - Hellenic and that it does not belong to a Barbarian speech, but was - invented by some poet; and secondly I am not able to hear from any one who - has been an eye-witness, though I took pains to discover this, that there - is a sea on the other side of Europe. However that may be, tin and amber - certainly come to us from the extremity of Europe. - </p> - <p> - 116. Then again towards the North of Europe, there is evidently a quantity - of gold by far larger than in any other land: as to how it is got, here - again I am not able to say for certain, but it is said to be carried off - from the griffins by Arimaspians, a one-eyed race of men. <a - href="#link32Hnote-104" name="link32noteref-104" id="link32noteref-104">104</a> - But I do not believe this tale either, that nature produces one-eyed men - which in all other respects are like other men. However, it would seem - that the extremities which bound the rest of the world on every side and - enclose it in the midst, possess the things which by us are thought to be - the most beautiful and the most rare. - </p> - <p> - 117. Now there is a plain in Asia bounded by mountains on all sides, and - through the mountains there are five clefts. This plain belonged once to - the Chorasmians, and it lies on the borders of the Chorasmians themselves, - the Hyrcanians, Parthians, Sarangians, and Thamanaians; but from the time - that the Persians began to bear rule it belongs to the king. From this - enclosing mountain of which I speak there flows a great river, and its - name is Akes. This formerly watered the lands of these nations which have - been mentioned, being divided into five streams and conducted through a - separate cleft in the mountains to each separate nation; but from the time - that they have come to be under the Persians they have suffered as - follows:—the king built up the clefts in the mountains and set gates - at each cleft; and so, since the water has been shut off from its outlet, - the plain within the mountains is made into a sea, because the river runs - into it and has no way out in any direction. Those therefore who in former - times had been wont to make use of the water, not being able now to make - use of it are in great trouble: for during the winter they have rain from - heaven, as also other men have, but in the summer they desire to use the - water when they sow millet and sesame seed. So then, the water not being - granted to them, they come to the Persians both themselves and their - wives, and standing at the gates of the king's court they cry and howl; - and the king orders that for those who need it most, the gates which lead - to their land shall be opened; and when their land has become satiated - with drinking in the water, these gates are closed, and he orders the - gates to be opened for others, that is to say those most needing it of the - rest who remain: and, as I have heard, he exacts large sums of money for - opening them, besides the regular tribute. - </p> - <p> - 118. Thus it is with these matters: but of the seven men who had risen - against the Magian, it happened to one, namely Intaphrenes, to be put to - death immediately after their insurrection for an outrage which I shall - relate. He desired to enter into the king's palace and confer with the - king; for the law was in fact so, that those who had risen up against the - Magian were permitted to go in to the king's presence without any one to - announce them, unless the king happened to be lying with his wife. - Accordingly Intaphrenes did not think it fit that any one should announce - his coming; but as he was one of the seven, he desired to enter. The - gatekeeper however and the bearer of messages endeavoured to prevent him, - saying that the king was lying with his wife: but Intaphrenes believing - that they were not speaking the truth, drew his sword <a - href="#link32Hnote-105" name="link32noteref-105" id="link32noteref-105">105</a> - and cut off their ears and their noses, and stringing these upon his - horse's bridle he tied them round their necks and so let them go. - </p> - <p> - 119. Upon this they showed themselves to the king and told the cause for - which they had suffered this; and Dareios, fearing that the six might have - done this by common design, sent for each one separately and made trial of - his inclinations, as to whether he approved of that which had been done: - and when he was fully assured that Intaphrenes had not done this in - combination with them, he took both Intaphrenes himself and his sons and - all his kinsmen, being much disposed to believe that he was plotting - insurrection against him with the help of his relations; and having seized - them he put them in bonds as for execution. Then the wife of Intaphrenes, - coming constantly to the doors of the king's court, wept and bewailed - herself; and by doing this continually after the same manner she moved - Dareios to pity her. Accordingly he sent a messenger and said to her: - "Woman, king Dareios grants to thee to save from death one of thy kinsmen - who are lying in bonds, whomsoever thou desirest of them all." She then, - having considered with herself, answered thus: "If in truth the king - grants me the life of one, I choose of them all my brother." Dareios being - informed of this, and marvelling at her speech, sent and addressed her - thus: "Woman, the king asks thee what was in thy mind, that thou didst - leave thy husband and thy children to die, and didst choose thy brother to - survive, seeing that he is surely less near to thee in blood than thy - children, and less dear to thee than thy husband." She made answer: "O - king, I might, if heaven willed, have another husband and other children, - if I should lose these; but another brother I could by no means have, - seeing that my father and my mother are no longer alive. This was in my - mind when I said those words." To Dareios then it seemed that the woman - had spoken well, and he let go not only him for whose life she asked, but - also the eldest of her sons because he was pleased with her: but all the - others he slew. One therefore of the seven had perished immediately in the - manner which has been related. - </p> - <p> - 120. Now about the time of the sickness of Cambyses it had come to pass as - follows:—There was one Oroites, a Persian, who had been appointed by - Cyrus to be governor of the province of Sardis. <a href="#link32Hnote-106" - name="link32noteref-106" id="link32noteref-106">106</a> This man had set - his desire upon an unholy thing; for though from Polycrates the Samian he - had never suffered anything nor heard any offensive word nor even seen him - before that time, he desired to take him and put him to death for a reason - of this kind, as most who report the matter say:—while Oroites and - another Persian whose name was Mitrobates, ruler of the province of - Daskyleion, <a href="#link32Hnote-107" name="link32noteref-107" - id="link32noteref-107">107</a> were sitting at the door of the king's - court, they came from words to strife with one another; and as they - debated their several claims to excellence, Mitrobates taunting Oroites - said: "Dost <i>thou</i> <a href="#link32Hnote-108" name="link32noteref-108" - id="link32noteref-108">108</a> count thyself a man, who didst never yet - win for the king the island of Samos, which lies close to thy province, - when it is so exceedingly easy of conquest that one of the natives of it - rose up against the government with fifteen men-at-arms and got possession - of the island, and is now despot of it?" Some say that because he heard - this and was stung by the reproach, he formed the desire, not so much to - take vengeance on him who said this, as to bring Polycrates to destruction - at all costs, since by reason of him he was ill spoken of: - </p> - <p> - 121, the lesser number however of those who tell the tale say that Oroites - sent a herald to Samos to ask for something or other, but what it was is - not mentioned; and Polycrates happened to be lying down in the men's - chamber <a href="#link32Hnote-109" name="link32noteref-109" - id="link32noteref-109">109</a> of his palace, and Anacreon also of Teos - was present with him: and somehow, whether it was by intention and because - he made no account of the business of Oroites, or whether some chance - occurred to bring it about, it happened that the envoy of Oroites came - into his presence and spoke with him, and Polycrates, who chanced to be - turned away <a href="#link32Hnote-110" name="link32noteref-110" - id="link32noteref-110">110</a> towards the wall, neither turned round at - all nor made any answer. - </p> - <p> - 122. The cause then of the death of Polycrates is reported in these two - different ways, and we may believe whichever of them we please. Oroites - however, having his residence at that Magnesia which is situated upon the - river Maiander, sent Myrsos the son of Gyges, a Lydian, to Samos bearing a - message, since he had perceived the designs of Polycrates. For Polycrates - was the first of the Hellenes of whom we have any knowledge, who set his - mind upon having command of the sea, excepting Minos the Cnossian and any - other who may have had command of the sea before his time. Of that which - we call mortal race Polycrates was the first; and he had great expectation - of becoming ruler of Ionia and of the islands. Oroites accordingly, having - perceived that he had this design, sent a message to him and said thus: - "Oroites to Polycrates saith as follows: I hear that thou art making plans - to get great power, and that thou hast not wealth according to thy high - thoughts. Now therefore if thou shalt do as I shall say, thou wilt do well - for thyself on the one hand, and also save me from destruction: for king - Cambyses is planning death for me, and this is reported to me so that I - cannot doubt it. Do thou then carry away out of danger both myself and - with me my wealth; and of this keep a part for thyself and a part let me - keep, and then so far as wealth may bring it about, thou shalt be ruler of - all Hellas. And if thou dost not believe that which I say about the money, - send some one, whosoever happens to be most trusted by thee, and to him I - will show it." - </p> - <p> - 123. Polycrates having heard this rejoiced, and was disposed to agree; and - as he had a great desire, it seems, for wealth, he first sent Maiandrios - the son of Maiandrios, a native of Samos who was his secretary, to see it: - this man was the same who not long after these events dedicated all the - ornaments of the men's chamber in the palace of Polycrates, ornaments well - worth seeing, as an offering to the temple of Hera. Oroites accordingly, - having heard that the person sent to examine might be expected soon to - come, did as follows, that is to say, he filled eight chests with stones - except a small depth at the very top of each, and laid gold above upon the - stones; then he tied up the chests and kept them in readiness. So - Maiandrios came and looked at them and brought back word to Polycrates: - </p> - <p> - 124, and he upon that prepared to set out thither, although the diviners - and also his friends strongly dissuaded him from it, and in spite moreover - of a vision which his daughter had seen in sleep of this kind,—it - seemed to her that her father was raised up on high and was bathed by Zeus - and anointed by the Sun. Having seen this vision, she used every kind of - endeavour to dissuade Polycrates from leaving his land to go to Oroites, - and besides that, as he was going to his fifty-oared galley she - accompanied his departure with prophetic words: and he threatened her that - if he should return safe, she should remain unmarried for long; but she - prayed that this might come to pass, for she desired rather, she said, to - be unmarried for long than to be an orphan, having lost her father. - </p> - <p> - 125. Polycrates however neglected every counsel and set sail to go to - Oroites, taking with him, besides many others of his friends, Demokedes - also the son of Calliphon, a man of Croton, who was a physician and - practised his art better than any other man of his time. Then when he - arrived at Magnesia, Polycrates was miserably put to death in a manner - unworthy both of himself and of his high ambition: for excepting those who - become despots of the Syracusans, not one besides of the Hellenic despots - is worthy to be compared with Polycrates in magnificence. And when he had - killed him in a manner not fit to be told, Oroites impaled his body: and - of those who accompanied him, as many as were Samians he released, bidding - them be grateful to him that they were free men; but all those of his - company who were either allies or servants, he held in the estimation of - slaves and kept them. Polycrates then being hung up accomplished wholly - the vision of his daughter, for he was bathed by Zeus whenever it rained, - <a href="#link32Hnote-11001" name="link32noteref-11001" - id="link32noteref-11001">11001</a> and anointed by the Sun, giving forth - moisture himself from his body. - </p> - <p> - 126. To this end came the great prosperity of Polycrates, as Amasis the - king of Egypt had foretold to him: <a href="#link32Hnote-111" - name="link32noteref-111" id="link32noteref-111">111</a> but not long - afterwards retribution overtook Oroites in his turn for the murder of - Polycrates. For after the death of Cambyses and the reign of the Magians - Oroites remained at Sardis and did no service to the Persians, when they - had been deprived of their empire by the Medes; moreover during this time - of disturbance he slew Mitrobates the governor in Daskyleion, who had - brought up against him the matter of Polycrates as a reproach; and he slew - also Cranaspes the son of Mitrobates, both men of repute among the - Persians: and besides other various deeds of insolence, once when a bearer - of messages had come to him from Dareios, not being pleased with the - message which he brought he slew him as he was returning, having set men - to lie in wait for him by the way; and having slain him he made away with - the bodies both of the man and of his horse. - </p> - <p> - 127. Dareios accordingly, when he had come to the throne, was desirous of - taking vengeance upon Oroites for all his wrongdoings and especially for - the murder of Mitrobates and his son. However he did not think it good to - act openly and to send an army against him, since his own affairs were - still in a disturbed state <a href="#link32Hnote-112" - name="link32noteref-112" id="link32noteref-112">112</a> and he had only - lately come to the throne, while he heard that the strength of Oroites was - great, seeing that he had a bodyguard of a thousand Persian spearmen and - was in possession of the divisions <a href="#link32Hnote-113" - name="link32noteref-113" id="link32noteref-113">113</a> of Phrygia and - Lydia and Ionia. Therefore Dareios contrived as follows:—having - called together those of the Persians who were of most repute, he said to - them: "Persians, which of you all will undertake to perform this matter - for me with wisdom, and not by force or with tumult? for where wisdom is - wanted, there is no need of force. Which of you, I say, will either bring - Oroites alive to me or slay him? for he never yet did any service to the - Persians, and on the other hand he has done to them great evil. First he - destroyed two of us, Mitrobates and his son; then he slays the men who go - to summon him, sent by me, displaying insolence not to be endured. Before - therefore he shall accomplish any other evil against the Persians, we must - check his course by death." - </p> - <p> - 128. Thus Dareios asked, and thirty men undertook the matter, each one - separately desiring to do it himself; and Dareios stopped their contention - and bade them cast lots: so when they cast lots, Bagaios the son of - Artontes obtained the lot from among them all. Bagaios accordingly, having - obtained the lot, did thus:—he wrote many papers dealing with - various matters and on them set the seal of Dareios, and with them he went - to Sardis. When he arrived there and came into the presence of Oroites, he - took the covers off the papers one after another and gave them to the - Royal Secretary to read; for all the governors of provinces have Royal - Secretaries. Now Bagaios thus gave the papers in order to make trial of - the spearmen of the guard, whether they would accept the motion to revolt - from Oroites; and seeing that they paid great reverence to the papers and - still more to the words which were recited from them, he gave another - paper in which were contained these words: "Persians, king Dareios forbids - you to serve as guards to Oroites": and they hearing this lowered to him - the points of their spears. Then Bagaios, seeing that in this they were - obedient to the paper, took courage upon that and gave the last of the - papers to the secretary; and in it was written: "King Dareios commands the - Persians who are in Sardis to slay Oroites." So the spearmen of the guard, - when they heard this, drew their swords and slew him forthwith. Thus did - retribution for the murder of Polycrates the Samian overtake Oroites. - </p> - <p> - 129. When the wealth of Oroites had come or had been carried <a - href="#link32Hnote-114" name="link32noteref-114" id="link32noteref-114">114</a> - up to Susa, it happened not long after, that king Dareios while engaged in - hunting wild beasts twisted his foot in leaping off his horse, and it was - twisted, as it seems, rather violently, for the ball of his ankle-joint - was put out of the socket. Now he had been accustomed to keep about him - those of the Egyptians who were accounted the first in the art of - medicine, and he made use of their assistance then: but these by wrenching - and forcing the foot made the evil continually greater. For seven days - then and seven nights Dareios was sleepless owing to the pain which he - suffered; and at last on the eighth day, when he was in a wretched state, - some one who had heard talk before while yet at Sardis of the skill of - Demokedes of Croton, reported this to Dareios; and he bade them bring him - forthwith into his presence. So having found him somewhere unnoticed among - the slaves of Oroites, they brought him forth into the midst dragging - fetters after him and clothed in rags. - </p> - <p> - 130. When he had been placed in the midst of them, Dareios asked him - whether he understood the art; but he would not admit it, fearing lest, if - he declared himself to be what he was, he might lose for ever the hope of - returning to Hellas: and it was clear to Dareios that he understood that - art but was practising another, <a href="#link32Hnote-115" - name="link32noteref-115" id="link32noteref-115">115</a> and he commanded - those who had brought him thither to produce scourges and pricks. - Accordingly upon that he spoke out, saying that he did not understand it - precisely, but that he had kept company with a physician and had some poor - knowledge of the art. Then after this, when Dareios had committed the case - to him, by using Hellenic drugs and applying mild remedies after the - former violent means, he caused him to get sleep, and in a short time made - him perfectly well, though he had never hoped to be sound of foot again. - Upon this Dareios presented him with two pairs of golden fetters; and he - asked him whether it was by design that he had given to him a double share - of his suffering, because he had made him well. Being pleased by this - saying, Dareios sent him to visit his wives, and the eunuchs in bringing - him in said to the women that this was he who had restored to the king his - life. Then each one of them plunged a cup into the gold-chest <a - href="#link32Hnote-116" name="link32noteref-116" id="link32noteref-116">116</a> - and presented Demokedes with so abundant a gift that his servant, whose - name was Skiton, following and gathering up the coins <a - href="#link32Hnote-117" name="link32noteref-117" id="link32noteref-117">117</a> - which fell from the cups, collected for himself a very large sum of gold. - </p> - <p> - 131. This Demokedes came from Croton, and became the associate of - Polycrates in the following manner:—at Croton he lived in strife - with his father, who was of a harsh temper, and when he could no longer - endure him, he departed and came to Egina. Being established there he - surpassed in the first year all the other physicians, although he was - without appliances and had none of the instruments which are used in the - art. In the next year the Eginetan State engaged him for a payment of one - talent, in the third year he was engaged by the Athenians for a hundred - pounds weight of silver, <a href="#link32Hnote-118" - name="link32noteref-118" id="link32noteref-118">118</a> and in the fourth - by Polycrates for two talents. Thus he arrived in Samos; and it was by - reason of this man more than anything else that the physicians of Croton - got their reputation: for this event happened at the time when the - physicians of Croton began to be spoken of as the first in Hellas, while - the Kyrenians were reputed to have the second place. About this same time - also the Argives had the reputation of being the first musicians in - Hellas. <a href="#link32Hnote-119" name="link32noteref-119" - id="link32noteref-119">119</a> - </p> - <p> - 132. Then Demokedes having healed king Dareios had a very great house in - Susa, and had been made a table-companion of the king; and except the one - thing of returning to the land of the Hellenes, he had everything. And - first as regards the Egyptian physicians who tried to heal the king before - him, when they were about to be impaled because they had proved inferior - to a physician who was a Hellene, he asked their lives of the king and - rescued them from death: then secondly, he rescued an Eleian prophet, who - had accompanied Polycrates and had remained unnoticed among the slaves. In - short Demokedes was very great in the favour of the king. - </p> - <p> - 133. Not long time after this another thing came to pass which was this:—Atossa - the daughter of Cyrus and wife of Dareios had a tumour upon her breast, - which afterwards burst and then was spreading further: and so long as it - was not large, she concealed it and said nothing to anybody, because she - was ashamed; but afterwards when she was in evil case, she sent for - Demokedes and showed it to him: and he said that he would make her well, - and caused her to swear that she would surely do for him in return that - which he should ask of her; and he would ask, he said, none of such things - as are shameful. - </p> - <p> - 134. So when after this by his treatment he had made her well, then Atossa - instructed by Demokedes uttered to Dareios in his bedchamber some such - words as these: "O king, though thou hast such great power, thou dost sit - still, and dost not win in addition any nation or power for the Persians: - and yet it is reasonable that a man who is both young and master of much - wealth should be seen to perform some great deed, in order that the - Persians may know surely that he is a man by whom they are ruled. It is - expedient indeed in two ways that thou shouldest do so, both in order that - the Persians may know that their ruler is a man, and in order that they - may be worn down by war and not have leisure to plot against thee. For now - thou mightest display some great deed, while thou art still young; seeing - that as the body grows the spirit grows old also with it, and is blunted - for every kind of action." Thus she spoke according to instructions - received, and he answered thus: "Woman, thou hast said all the things - which I myself have in mind to do; for I have made the plan to yoke - together a bridge from this continent to the other and to make expedition - against the Scythians, and these designs will be by way of being fulfilled - within a little time." Then Atossa said: "Look now,—forbear to go - first against the Scythians, for these will be in thy power whenever thou - desirest: but do thou, I pray thee, make an expedition against Hellas; for - I am desirous to have Lacedemonian women and Argive and Athenian and - Corinthian, for attendants, because I hear of them by report: and thou - hast the man who of all men is most fitted to show thee all things which - relate to Hellas and to be thy guide, that man, I mean, who healed thy - foot." Dareios made answer: "Woman, since it seems good to thee that we - should first make trial of Hellas, I think it better to send first to them - men of the Persians together with him of whom thou speakest, to make - investigation, that when these have learnt and seen, they may report each - several thing to us; and then I shall go to attack them with full - knowledge of all." - </p> - <p> - 135. Thus he said, and he proceeded to do the deed as he spoke the word: - for as soon as day dawned, he summoned fifteen Persians, men of repute, - and bade them pass through the coasts of Hellas in company with Demokedes, - and take care not to let Demokedes escape from them, but bring him back at - all costs. Having thus commanded them, next he summoned Demokedes himself - and asked him to act as a guide for the whole of Hellas and show it to the - Persians, and then return back: and he bade him take all his movable goods - and carry them as gifts to his father and his brothers, saying that he - would give him in their place many times as much; and besides this, he - said, he would contribute to the gifts a merchant ship filled with all - manner of goods, which should sail with him. Dareios, as it seems to me, - promised him these things with no crafty design; but Demokedes was afraid - that Dareios was making trial of him, and did not make haste to accept all - that was offered, but said that he would leave his own things where they - were, so that he might have them when he came back; he said however that - he accepted the merchant ship which Dareios promised him for the presents - to his brothers. Dareios then, having thus given command to him also, sent - them away to the sea. - </p> - <p> - 136. So these, when they had gone down to Phenicia and in Phenicia to the - city of Sidon, forthwith manned two triremes, and besides them they also - filled a large ship of burden with all manner of goods. Then when they had - made all things ready they set sail for Hellas, and touching at various - places they saw the coast regions of it and wrote down a description, - until at last, when they had seen the greater number of the famous places, - they came to Taras <a href="#link32Hnote-120" name="link32noteref-120" - id="link32noteref-120">120</a> in Italy. There from complaisance <a - href="#link32Hnote-121" name="link32noteref-121" id="link32noteref-121">121</a> - to Demokedes Aristophilides the king of the Tarentines unfastened and - removed the steering-oars of the Median ships, and also confined the - Persians in prison, because, as he alleged, they came as spies. While they - were being thus dealt with, Demokedes went away and reached Croton; and - when he had now reached his own native place, Aristophilides set the - Persians free and gave back to them those parts of their ships which he - had taken away. - </p> - <p> - 137. The Persians then sailing thence and pursuing Demokedes reached - Croton, and finding him in the market-place they laid hands upon him; and - some of the men of Croton fearing the Persian power were willing to let - him go, but others took hold of him and struck with their staves at the - Persians, who pleaded for themselves in these words: "Men of Croton, take - care what ye are about: ye are rescuing a man who was a slave of king - Dareios and who ran away from him. How, think you, will king Dareios be - content to receive such an insult; and how shall this which ye do be well - for you, if ye take him away from us? Against what city, think you, shall - we make expedition sooner than against this, and what city before this - shall we endeavour to reduce to slavery?" Thus saying they did not however - persuade the men of Croton, but having had Demokedes rescued from them and - the ship of burden which they were bringing with them taken away, they set - sail to go back to Asia, and did not endeavour to visit any more parts of - Hellas or to find out about them, being now deprived of their guide. This - much however Demokedes gave them as a charge when they were putting forth - to sea, bidding them say to Dareios that Demokedes was betrothed to the - daughter of Milon: for the wrestler Milon had a great name at the king's - court; and I suppose that Demokedes was urgent for this marriage, spending - much money to further it, in order that Dareios might see that he was held - in honour also in his own country. - </p> - <p> - 138. The Persians however, after they had put out from Croton, were cast - away with their ships in Iapygia; and as they were remaining there as - slaves, Gillos a Tarentine exile rescued them and brought them back to - king Dareios. In return for this Dareios offered to give him whatsoever - thing he should desire; and Gillos chose that he might have the power of - returning to Taras, narrating first the story of his misfortune: and in - order that he might not disturb all Hellas, as would be the case if on his - account a great armament should sail to invade Italy, he said it was - enough for him that the men of Cnidos should be those who brought him - back, without any others; because he supposed that by these, who were - friends with the Tarentines, his return from exile would most easily be - effected. Dareios accordingly having promised proceeded to perform; for he - sent a message to Cnidos and bade them being back Gillos to Taras: and the - men of Cnidos obeyed Dareios, but nevertheless they did not persuade the - Tarentines, and they were not strong enough to apply force. Thus then it - happened with regard to these things; and these were the first Persians - who came from Asia to Hellas, and for the reason which has been mentioned - these were sent as spies. - </p> - <p> - 139. After this king Dareios took Samos before all other cities, whether - of Hellenes or Barbarians, and for a cause which was as follows:—When - Cambyses the son of Cyrus was marching upon Egypt, many Hellenes arrived - in Egypt, some, as might be expected, joining in the campaign to make - profit, <a href="#link32Hnote-122" name="link32noteref-122" - id="link32noteref-122">122</a> and some also coming to see the land - itself; and among these was Syoloson the son of Aiakes and brother of - Polycrates, an exile from Samos. To this Syloson a fortunate chance - occurred, which was this:—he had taken and put upon him a - flame-coloured mantle, and was about the market-place in Memphis; and - Dareios, who was then one of the spearmen of Cambyses and not yet held in - any great estimation, seeing him had a desire for the mantle, and going up - to him offered to buy it. Then Syloson, seeing that Dareios very greatly - desired the mantle, by some divine inspiration said: "I will not sell this - for any sum, but I will give it thee for nothing, if, as it appears, it - must be thine at all costs." To this Dareios agreed and received from him - the garment. - </p> - <p> - 140. Now Syloson supposed without any doubt that he had altogether lost - this by easy simplicity; but when in course of time Cambyses was dead, and - the seven Persians had risen up against the Magian, and of the seven - Dareios had obtained the kingdom, Syloson heard that the kingdom had come - about to that man to whom once in Egypt he had given the garment at his - request: accordingly he went up to Susa and sat down at the entrance <a - href="#link32Hnote-123" name="link32noteref-123" id="link32noteref-123">123</a> - of the king's palace, and said that he was a benefactor of Dareios. The - keeper of the door hearing this reported it to the king; and he marvelled - at it and said to him: "Who then of the Hellenes is my benefactor, to whom - I am bound by gratitude? seeing that it is now but a short time that I - possess the kingdom, and as yet scarcely one <a href="#link32Hnote-124" - name="link32noteref-124" id="link32noteref-124">124</a> of them has come - up to our court; and I may almost say that I have no debt owing to a - Hellene. Nevertheless bring him in before me, that I may know what he - means when he says these things." Then the keeper of the door brought - Syloson before him, and when he had been set in the midst, the - interpreters asked him who he was and what he had done, that he called - himself the benefactor of the king. Syloson accordingly told all that had - happened about the mantle, and how he was the man who had given it; to - which Dareios made answer: "O most noble of men, thou art he who when as - yet I had no power gavest me a gift, small it may be, but nevertheless the - kindness is counted with me to be as great as if I should now receive some - great thing from some one. Therefore I will give thee in return gold and - silver in abundance, that thou mayest not ever repent that thou didst - render a service to Dareios the son of Hystaspes." To this Syloson - replied: "To me, O king, give neither gold nor silver, but recover and - give to me my fatherland Samos, which now that my brother Polycrates has - been slain by Oroites is possessed by our slave. This give to me without - bloodshed or selling into slavery." - </p> - <p> - 141. Dareios having heard this prepared to send an expedition with Otanes - as commander of it, who had been one of the seven, charging him to - accomplish for Syloson all that which he had requested. Otanes then went - down to the sea-coast and was preparing the expedition. - </p> - <p> - 142. Now Maiandrios the son of Maiandrios was holding the rule over Samos, - having received the government as a trust from Polycrates; and he, though - desiring to show himself the most righteous of men, did not succeed in so - doing: for when the death of Polycrates was reported to him, he did as - follows:—first he founded an altar to Zeus the Liberator and marked - out a sacred enclosure round it, namely that which exists still in the - suburb of the city: then after he had done this he gathered together an - assembly of all the citizens and spoke these words: "To me, as ye know as - well as I, has been entrusted the sceptre of Polycrates and all his power; - and now it is open to me to be your ruler; but that for the doing of which - I find fault with my neighbour, I will myself refrain from doing, so far - as I may: for as I did not approve of Polycrates acting as master of men - who were not inferior to himself, so neither do I approve of any other who - does such things. Now Polycrates for his part fulfilled his own appointed - destiny, and I now give the power into the hands of the people, and - proclaim to you equality. <a href="#link32Hnote-125" - name="link32noteref-125" id="link32noteref-125">125</a> These privileges - however I think it right to have assigned to me, namely that from the - wealth of Polycrates six talents should be taken out and given to me as a - special gift; and in addition to this I choose for myself and for my - descendants in succession the priesthood of Zeus the Liberator, to whom I - myself founded a temple, while I bestow liberty upon you." He, as I say, - made these offers to the Samians; but one of them rose up and said: "Nay, - but unworthy too art <i>thou</i> <a href="#link32Hnote-126" - name="link32noteref-126" id="link32noteref-126">126</a> to be our ruler, - seeing that thou art of mean birth and a pestilent fellow besides. Rather - take care that thou give an account of the money which thou hadst to deal - with." - </p> - <p> - 143. Thus said one who was a man of repute among the citizens, whose name - was Telesarchos; and Maiandrios perceiving that if he resigned the power, - some other would be set up as despot instead of himself, did not keep the - purpose at all <a href="#link32Hnote-127" name="link32noteref-127" - id="link32noteref-127">127</a> of resigning it; but having retired to the - fortress he sent for each man separately, pretending that he was going to - give an account of the money, and so seized them and put them in bonds. - These then had been put in bonds; but Maiandrios after this was overtaken - by sickness, and his brother, whose name was Lycaretos, expecting that he - would die, put all the prisoners to death, in order that he might himself - more easily get possession of the power over Samos: and all this happened - because, as it appears, they did not choose to be free. - </p> - <p> - 144. So when the Persians arrived at Samos bringing Syloson home from - exile, no one raised a hand against them, and moreover the party of - Maiandrios and Maiandrios himself said that they were ready to retire out - of the island under a truce. Otanes therefore having agreed on these terms - and having made a treaty, the most honourable of the Persians had seats - placed for them in front of the fortress and were sitting there. - </p> - <p> - 145. Now the despot Maiandrios had a brother who was somewhat mad, and his - name was Charilaos. This man for some offence which he had been committed - had been confined in an underground dungeon, <a href="#link32Hnote-128" - name="link32noteref-128" id="link32noteref-128">128</a> and at this time - of which I speak, having heard what was being done and having put his head - through out of the dungeon, when he saw the Persians peacefully sitting - there he began to cry out and said that he desired to come to speech with - Maiandrios. So Maiandrios hearing his voice bade them loose him and bring - him into his presence; and as soon as he was brought he began to abuse and - revile him, trying to persuade him to attack the Persians, and saying - thus: "Thou basest of men, didst thou put me in bonds and judge me worthy - of the dungeon under ground, who am thine own brother and did no wrong - worthy of bonds, and when thou seest the Persians casting thee forth from - the land and making thee homeless, dost thou not dare to take any revenge, - though they are so exceedingly easy to be overcome? Nay, but if in truth - thou art afraid of them, give me thy mercenaries and I will take vengeance - on them for their coming here; and thyself I am willing to let go out of - the island." - </p> - <p> - 146. Thus spoke Charilaos, and Maiandrios accepted that which he said, - not, as I think, because he had reached such a height of folly as to - suppose that his own power would overcome that of the king, but rather - because he grudged Syloson that he should receive from him the State - without trouble, and with no injury inflicted upon it. Therefore he - desired to provoke the Persians to anger and make the Samian power as - feeble as possible before he gave it up to him, being well assured that - the Persians, when they had suffered evil, would be likely to be as bitter - against the Samians as well as against those who did the wrong, <a - href="#link32Hnote-129" name="link32noteref-129" id="link32noteref-129">129</a> - and knowing also that he had a safe way of escape from the island whenever - he desired: for he had had a secret passage made under ground, leading - from the fortress to the sea. Maiandrios then himself sailed out from - Samos; but Charilaos armed all the mercenaries, and opening wide the gates - sent them out upon the Persians, who were not expecting any such thing, - but supposed that all had been arranged: and the mercenaries falling upon - them began to slay those of the Persians who had seats carried for them <a - href="#link32Hnote-130" name="link32noteref-130" id="link32noteref-130">130</a> - and were of most account. While these were thus engaged, the rest of the - Persian force came to the rescue, and the mercenaries were hard pressed - and forced to retire to the fortress. - </p> - <p> - 147. Then Otanes the Persian commander, seeing that the Persians had - suffered greatly, purposely forgot the commands which Dareios gave him - when he sent him forth, not to kill any one of the Samians nor to sell any - into slavery, but to restore the island to Syloson free from all suffering - of calamity,—these commands, I say, he purposely forgot, and gave - the word to his army to slay every one whom they should take, man or boy, - without distinction. So while some of the army were besieging the - fortress, others were slaying every one who came in their way, in - sanctuary or out of sanctuary equally. - </p> - <p> - 148. Meanwhile Maiandrios had escaped from Samos and was sailing to - Lacedemon; and having come thither and caused to be brought up to the city - the things which he had taken with him when he departed, he did as - follows:—first, he would set out his cups of silver and of gold, and - then while the servants were cleaning them, he would be engaged in - conversation with Cleomenes the son of Anaxandrides, then king of Sparta, - and would bring him on to his house; and when Cleomenes saw the cups he - marvelled and was astonished at them, and Maiandrios would bid him take - away with him as many of them as he pleased. Maiandrios said this twice or - three times, but Cleomenes herein showed himself the most upright of men; - for he not only did not think fit to take that which was offered, but - perceiving that Maiandrios would make presents to others of the citizens, - and so obtain assistance for himself, he went to the Ephors and said that - it was better for Sparta that the stranger of Samos should depart from - Peloponnesus, lest he might persuade either himself or some other man of - the Spartans to act basely. They accordingly accepted his counsel, and - expelled Maiandrios by proclamation. - </p> - <p> - 149. As to Samos, the Persians, after sweeping the population off it, <a - href="#link32Hnote-131" name="link32noteref-131" id="link32noteref-131">131</a> - delivered it to Syloson stripped of men. Afterwards however the commander - Otanes even joined in settling people there, moved by a vision of a dream - and by a disease which seized him, so that he was diseased in the genital - organs. - </p> - <p> - 150. After a naval force had thus gone against Samos, the Babylonians made - revolt, being for this exceedingly well prepared; for during all the time - of the reign of the Magian and of the insurrection of the seven, during - all this time and the attendant confusion they were preparing themselves - for the siege of their city: and it chanced by some means that they were - not observed to be doing this. Then when they made open revolt, they did - as follows:—after setting apart their mothers first, each man set - apart also for himself one woman, whosoever he wished of his own - household, and all the remainder they gathered together and killed by - suffocation. Each man set apart the one who has been mentioned to serve as - a maker of bread, and they suffocated the rest in order that they might - not consume their provisions. - </p> - <p> - 151. Dareios being informed of this and having gathered together all his - power, made expedition against them, and when he had marched his army up - to Babylon he began to besiege them; but they cared nothing about the - siege, for the Babylonians used to go up to the battlements of the wall - and show contempt of Dareios and of his army by gestures and by words; and - one of them uttered this saying: "Why, O Persians, do ye remain sitting - here, and not depart? For then only shall ye capture us, when mules shall - bring forth young." This was said by one of the Babylonians, not supposing - that a mule would ever bring forth young. - </p> - <p> - 152. So when a year and seven months had now passed by, Dareios began to - be vexed and his whole army with him, not being able to conquer the - Babylonians. And yet Dareios had used against them every kind of device - and every possible means, but not even so could he conquer them, though - besides other devices he had attempted it by that also with which Cyrus - conquered them; but the Babylonians were terribly on their guard and he - was not able to conquer them. - </p> - <p> - 153. Then in the twentieth month there happened to Zopyros the son of that - Megabyzos who had been of the seven men who slew the Magian, to this - Zopyros, I say, son of Megabyzos there happened a prodigy,—one of - the mules which served as bearers of provisions for him produced young: - and when this was reported to him, and Zopyros had himself seen the foal, - because he did not believe the report, he charged those who had seen it - not to tell that which had happened to any one, and he considered with - himself what to do. And having regard to the words spoken by the - Babylonian, who had said at first that when mules should produce young, - then the wall would be taken, having regard (I say) to this ominous - saying, it seemed to Zopyros that Babylon could be taken: for he thought - that both the man had spoken and his mule had produced young by divine - dispensation. - </p> - <p> - 154. Since then it seemed to him that it was now fated that Babylon should - be captured, he went to Dareios and inquired of him whether he thought it - a matter of very great moment to conquer Babylon; and hearing in answer - that he thought it of great consequence, he considered again how he might - be the man to take it and how the work might be his own: for among the - Persians benefits are accounted worthy of a very high degree of honour. <a - href="#link32Hnote-132" name="link32noteref-132" id="link32noteref-132">132</a> - He considered accordingly that he was not able to make conquest of it by - any other means, but only if he should maltreat himself and desert to - their side. So, making light esteem of himself, he maltreated his own body - in a manner which could not be cured; for he cut off his nose and his - ears, and shaved his hair round in an unseemly way, and scourged himself, - and so went into the presence of Dareios. - </p> - <p> - 155. And Dareios was exceedingly troubled when he saw the man of most - repute with him thus maltreated; and leaping up from his seat he cried - aloud and asked him who was the person who had maltreated him, and for - what deed. He replied: "That man does not exist, excepting thee, who has - so great power as to bring me into this condition; and not any stranger, O - king, has done this, but I myself to myself, accounting it a very grievous - thing that the Assyrians should make a mock of the Persians." He made - answer: "Thou most reckless of men, thou didst set the fairest name to the - foulest deed when thou saidest that on account of those who are besieged - thou didst bring thyself into a condition which cannot be cured. How, O - thou senseless one, will the enemy surrender to us more quickly, because - thou hast maltreated thyself? Surely thou didst wander out of thy senses - in thus destroying thyself." And he said, "If I had communicated to thee - that which I was about to do, thou wouldst not have permitted me to do it; - but as it was, I did it on my own account. Now therefore, unless something - is wanting on thy part, we shall conquer Babylon: for I shall go - straightway as a deserter to the wall; and I shall say to them that I - suffered this treatment at thy hands: and I think that when I have - convinced them that this is so, I shall obtain the command of a part of - their forces. Do thou then on the tenth day from that on which I shall - enter within the wall take of those troops about which thou wilt have no - concern if they be destroyed,—of these, I say, get a thousand by <a - href="#link32Hnote-133" name="link32noteref-133" id="link32noteref-133">133</a> - the gate of the city which is called the gate of Semiramis; and after this - again on the seventh day after the tenth set, I pray thee, two thousand by - the gate which is called the gate of the Ninevites; and after this seventh - day let twenty days elapse, and then lead other four thousand and place - them by the gate called the gate of the Chaldeans: and let neither the - former men nor these have any weapons to defend them except daggers, but - this weapon let them have. Then after the twentieth day at once bid the - rest of the army make an attack on the wall all round, and set the - Persians, I pray thee, by those gates which are called the gate of Belos - and the gate of Kissia: for, as I think, when I have displayed great deeds - of prowess, the Babylonians will entrust to me, besides their other - things, also the keys which draw the bolts of the gates. Then after that - it shall be the care of myself and the Persians to do that which ought to - be done." - </p> - <p> - 156. Having thus enjoined he proceeded to go to the gate of the city, - turning to look behind him as he went, as if he were in truth a deserter; - and those who were set in that part of the wall, seeing him from the - towers ran down, and slightly opening one wing of the gate asked who he - was, and for what purpose he had come. And he addressed them and said that - he was Zopyros, and that he came as a deserter to them. The gate-keepers - accordingly when they heard this led him to the public assembly of the - Babylonians; and being introduced before it he began to lament his - fortunes, saying that he had in fact suffered at his own hands, and that - he had suffered this because he had counselled the king to withdraw his - army, since in truth there seemed to be no means of taking the town: "And - now," he went on to say, "I am come for very great good to you, O - Babylonians, but for very great evil to Dareios and his army, and to the - Persians, <a href="#link32Hnote-134" name="link32noteref-134" - id="link32noteref-134">134</a> for he shall surely not escape with - impunity for having thus maltreated me; and I know all the courses of his - counsels." - </p> - <p> - 157. Thus he spoke, and the Babylonians, when they saw the man of most - reputation among the Persians deprived of nose and ears and smeared over - with blood from scourging, supposing assuredly that he was speaking the - truth and had come to be their helper, were ready to put in his power that - for which he asked them, and he asked them that he might command a certain - force. Then when he had obtained this from them, he did that which he had - agreed with Dareios that he would do; for he led out on the tenth day the - army of the Babylonians, and having surrounded the thousand men whom he - had enjoined Dareios first to set there, he slew them. The Babylonians - accordingly, perceiving that the deeds which he displayed were in - accordance with his words, were very greatly rejoiced and were ready to - serve him in all things: and after the lapse of the days which had been - agreed upon, he again chose men of the Babylonians and led them out and - slew the two thousand men of the troops of Dareios. Seeing this deed also, - the Babylonians all had the name of Zopyros upon their tongues, and were - loud in his praise. He then again, after the lapse of the days which had - been agreed upon, led them out to the place appointed, and surrounded the - four thousand and slew them. When this also had been done, Zopyros was - everything among the Babylonians, and he was appointed both commander of - their army and guardian of their walls. - </p> - <p> - 158. But when Dareios made an attack according to the agreement on every - side of the wall, then Zopyros discovered all his craft: for while the - Babylonians, having gone up on the wall, were defending themselves against - the attacks of the army of Dareios, Zopyros opened the gates called the - gates of Kissia and of Belos, and let in the Persians within the wall. And - of the Babylonians those who saw that which was done fled to the temple of - Zeus Belos, but those who did not see remained each in his own appointed - place, until at last they also learnt that they had been betrayed. - </p> - <p> - 159. Thus was Babylon conquered for the second time: and Dareios when he - had overcome the Babylonians, first took away the wall from round their - city and pulled down all the gates; for when Cyrus took Babylon before - him, he did neither of these things: and secondly Dareios impaled the - leading men to the number of about three thousand, but to the rest of the - Babylonians he gave back their city to dwell in: and to provide that the - Babylonians should have wives, in order that their race might be - propagated, Dareios did as follows (for their own wives, as has been - declared at the beginning, the Babylonians had suffocated, in provident - care for their store of food):—he ordered the nations who dwelt - round to bring women to Babylon, fixing a certain number for each nation, - so that the sum total of fifty thousand women was brought together, and - from these women the present Babylonians are descended. - </p> - <p> - 160. As for Zopyros, in the judgment of Dareios no one of the Persians - surpassed him in good service, either of those who came after or of those - who had gone before, excepting Cyrus alone; for to Cyrus no man of the - Persians ever yet ventured to compare himself: and Dareios is said to have - declared often that he would rather that Zopyros were free from the injury - than that he should have twenty Babylons added to his possession in - addition to that one which he had. Moreover he gave him great honours; for - not only did he give him every year those things which by the Persians are - accounted the most honourable, but also he granted him Babylon to rule - free from tribute, so long as he should live; and he added many other - gifts. The son of this Zopyros was Megabyzos, who was made commander in - Egypt against the Athenians and their allies; and the son of this - Megabyzos was Zopyros, who went over to Athens as a deserter from the - Persians. - </p> - <p> - ————— <a name="link32H_NOTE" - id="link32H_NOTE"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - NOTES TO BOOK III - </h2> - <p> - <a name="link32Hnote-1" id="link32Hnote-1"> - <!-- Note --></a> - </p> - <p class="foot"> - 1 (<a href="#link32noteref-1">return</a>)<br /> [ See ii. 1.] - </p> - <p> - <a name="link32Hnote-2" id="link32Hnote-2"> - <!-- Note --></a> - </p> - <p class="foot"> - 2 (<a href="#link32noteref-2">return</a>)<br /> [ {'Amasin}. This - accusative must be taken with {eprexe}. Some Editors adopt the conjecture - {'Amasi}, to be taken with {memphomenos} as in ch. 4, "did this because he - had a quarrel with Amasis."] - </p> - <p> - <a name="link32Hnote-3" id="link32Hnote-3"> - <!-- Note --></a> - </p> - <p class="foot"> - 3 (<a href="#link32noteref-3">return</a>)<br /> [ See ii. 152, 154.] - </p> - <p> - <a name="link32Hnote-4" id="link32Hnote-4"> - <!-- Note --></a> - </p> - <p class="foot"> - 4 (<a href="#link32noteref-4">return</a>)<br /> [ {Suron}: see ii. 104.] - </p> - <p> - <a name="link32Hnote-5" id="link32Hnote-5"> - <!-- Note --></a> - </p> - <p class="foot"> - 5 (<a href="#link32noteref-5">return</a>)<br /> [ {keinon}: most MSS. and - many editions have {keimenon}, "laid up."] - </p> - <p> - <a name="link32Hnote-6" id="link32Hnote-6"> - <!-- Note --></a> - </p> - <p class="foot"> - 6 (<a href="#link32noteref-6">return</a>)<br /> [ {demarkhon}.] - </p> - <p> - <a name="link32Hnote-7" id="link32Hnote-7"> - <!-- Note --></a> - </p> - <p class="foot"> - 7 (<a href="#link32noteref-7">return</a>)<br /> [ {exaireomenos}: explained - by some "disembarked" or "unloaded."] - </p> - <p> - <a name="link32Hnote-8" id="link32Hnote-8"> - <!-- Note --></a> - </p> - <p class="foot"> - 8 (<a href="#link32noteref-8">return</a>)<br /> [ Or "Orotal."] - </p> - <p> - <a name="link32Hnote-9" id="link32Hnote-9"> - <!-- Note --></a> - </p> - <p class="foot"> - 9 (<a href="#link32noteref-9">return</a>)<br /> [ {dia de touton}.] - </p> - <p> - <a name="link32Hnote-10" id="link32Hnote-10"> - <!-- Note --></a> - </p> - <p class="foot"> - 10 (<a href="#link32noteref-10">return</a>)<br /> [ {trion}: omitted by - some good MSS.] - </p> - <p> - <a name="link32Hnote-11" id="link32Hnote-11"> - <!-- Note --></a> - </p> - <p class="foot"> - 11 (<a href="#link32noteref-11">return</a>)<br /> [ See ii. 169.] - </p> - <p> - <a name="link32Hnote-12" id="link32Hnote-12"> - <!-- Note --></a> - </p> - <p class="foot"> - 12 (<a href="#link32noteref-12">return</a>)<br /> [ {alla kai tote uathesan - ai Thebai psakadi}.] - </p> - <p> - <a name="link32Hnote-13" id="link32Hnote-13"> - <!-- Note --></a> - </p> - <p class="foot"> - 13 (<a href="#link32noteref-13">return</a>)<br /> [ The so-called {Leukon - teikhon} on the south side of Memphis: cp. ch. 91.] - </p> - <p> - <a name="link32Hnote-14" id="link32Hnote-14"> - <!-- Note --></a> - </p> - <p class="foot"> - 14 (<a href="#link32noteref-14">return</a>)<br /> [ {omoios kai} omitting - {a}.] - </p> - <p> - <a name="link32Hnote-15" id="link32Hnote-15"> - <!-- Note --></a> - </p> - <p class="foot"> - 15 (<a href="#link32noteref-15">return</a>)<br /> [ {pentakosias mneas}.] - </p> - <p> - <a name="link32Hnote-16" id="link32Hnote-16"> - <!-- Note --></a> - </p> - <p class="foot"> - 16 (<a href="#link32noteref-16">return</a>)<br /> [ {aneklaion}: perhaps - {anteklaion}, which has most MS. authority, may be right, "answer their - lamentations."] - </p> - <p> - <a name="link32Hnote-17" id="link32Hnote-17"> - <!-- Note --></a> - </p> - <p class="foot"> - 17 (<a href="#link32noteref-17">return</a>)<br /> [ See ch. 31.] - </p> - <p> - <a name="link32Hnote-18" id="link32Hnote-18"> - <!-- Note --></a> - </p> - <p class="foot"> - 18 (<a href="#link32noteref-18">return</a>)<br /> [ {egeomenon}: some - Editors adopt the conjecture {agomenon}, "was being led."] - </p> - <p> - <a name="link32Hnote-19" id="link32Hnote-19"> - <!-- Note --></a> - </p> - <p class="foot"> - 19 (<a href="#link32noteref-19">return</a>)<br /> [ {sphi}: so in the MSS.: - some editions (following the Aldine) have {oi}.] - </p> - <p> - <a name="link32Hnote-20" id="link32Hnote-20"> - <!-- Note --></a> - </p> - <p class="foot"> - 20 (<a href="#link32noteref-20">return</a>)<br /> [ {to te}: a correction - for {tode}: some Editors read {tode, to}, "by this, namely by the case - of," etc.] - </p> - <p> - <a name="link32Hnote-21" id="link32Hnote-21"> - <!-- Note --></a> - </p> - <p class="foot"> - 21 (<a href="#link32noteref-21">return</a>)<br /> [ "gypsum."] - </p> - <p> - <a name="link32Hnote-22" id="link32Hnote-22"> - <!-- Note --></a> - </p> - <p class="foot"> - 22 (<a href="#link32noteref-22">return</a>)<br /> [ {epi}, lit. "after."] - </p> - <p> - <a name="link32Hnote-23" id="link32Hnote-23"> - <!-- Note --></a> - </p> - <p class="foot"> - 23 (<a href="#link32noteref-23">return</a>)<br /> [ {leukon tetragonon}: so - the MSS. Some Editors, in order to bring the statement of Herodotus into - agreement with the fact, read {leukon ti trigonon}, "a kind of white - triangle": so Stein.] - </p> - <p> - <a name="link32Hnote-24" id="link32Hnote-24"> - <!-- Note --></a> - </p> - <p class="foot"> - 24 (<a href="#link32noteref-24">return</a>)<br /> [ {epi}: this is altered - unnecessarily by most recent Editors to {upo}, on the authority of - Eusebius and Pliny, who say that the mark was under the tongue.] - </p> - <p> - <a name="link32Hnote-25" id="link32Hnote-25"> - <!-- Note --></a> - </p> - <p class="foot"> - 25 (<a href="#link32noteref-25">return</a>)<br /> [ {ekeino}: some - understand this to refer to Cambyses, "that there was no one now who would - come to the assistance of Cambyses, if he were in trouble," an office - which would properly have belonged to Smerdis, cp. ch. 65: but the other - reference seems more natural.] - </p> - <p> - <a name="link32Hnote-26" id="link32Hnote-26"> - <!-- Note --></a> - </p> - <p class="foot"> - 26 (<a href="#link32noteref-26">return</a>)<br /> [ Epilepsy or something - similar.] - </p> - <p> - <a name="link32Hnote-2601" id="link32Hnote-2601"> - <!-- Note --></a> - </p> - <p class="foot"> - 2601 (<a href="#link32noteref-2601">return</a>)<br /> [ Cp. note on i. - 114.] - </p> - <p> - <a name="link32Hnote-27" id="link32Hnote-27"> - <!-- Note --></a> - </p> - <p class="foot"> - 27 (<a href="#link32noteref-27">return</a>)<br /> [ {pros ton patera - [telesai] Kuron}: the word {telesai} seems to be corrupt. Stein suggests - {eikasai}, "as compared with." Some Editors omit the word.] - </p> - <p> - <a name="link32Hnote-28" id="link32Hnote-28"> - <!-- Note --></a> - </p> - <p class="foot"> - 28 (<a href="#link32noteref-28">return</a>)<br /> [ {nomon panton basilea - pheras einai}: but {nomos} in this fragment of Pindar is rather the - natural law by which the strong prevail over the weak.] - </p> - <p> - <a name="link32Hnote-29" id="link32Hnote-29"> - <!-- Note --></a> - </p> - <p class="foot"> - 29 (<a href="#link32noteref-29">return</a>)<br /> [ {iakhon}: Stein reads - by conjecture {skhon}, "having obtained possession."] - </p> - <p> - <a name="link32Hnote-30" id="link32Hnote-30"> - <!-- Note --></a> - </p> - <p class="foot"> - 30 (<a href="#link32noteref-30">return</a>)<br /> [ {mede}: Abicht reads - {meden} by conjecture.] - </p> - <p> - <a name="link32Hnote-31" id="link32Hnote-31"> - <!-- Note --></a> - </p> - <p class="foot"> - 31 (<a href="#link32noteref-31">return</a>)<br /> [ {alla}, under the - influence of the preceding negative.] - </p> - <p> - <a name="link32Hnote-32" id="link32Hnote-32"> - <!-- Note --></a> - </p> - <p class="foot"> - 32 (<a href="#link32noteref-32">return</a>)<br /> [ {prosson} refers - grammatically only to {autos}, and marks the reference as being chiefly to - himself throughout the sentence.] - </p> - <p> - <a name="link32Hnote-33" id="link32Hnote-33"> - <!-- Note --></a> - </p> - <p class="foot"> - 33 (<a href="#link32noteref-33">return</a>)<br /> [ {prorrizos}, "by the - roots."] - </p> - <p> - <a name="link32Hnote-34" id="link32Hnote-34"> - <!-- Note --></a> - </p> - <p class="foot"> - 34 (<a href="#link32noteref-34">return</a>)<br /> [ {toi tesi pathesi}: the - MSS. mostly have {toi autaisi} or {toiautaisi}.] - </p> - <p> - <a name="link32Hnote-35" id="link32Hnote-35"> - <!-- Note --></a> - </p> - <p class="foot"> - 35 (<a href="#link32noteref-35">return</a>)<br /> [ See i. 51.] - </p> - <p> - <a name="link32Hnote-36" id="link32Hnote-36"> - <!-- Note --></a> - </p> - <p class="foot"> - 36 (<a href="#link32noteref-36">return</a>)<br /> [ {es Aigupton epetheke}, - "delivered it (to a messenger to convey) to Egypt."] - </p> - <p> - <a name="link32Hnote-37" id="link32Hnote-37"> - <!-- Note --></a> - </p> - <p class="foot"> - 37 (<a href="#link32noteref-37">return</a>)<br /> [ The island of - Carpathos, the modern <i>Scarpanto</i>.] - </p> - <p> - <a name="link32Hnote-38" id="link32Hnote-38"> - <!-- Note --></a> - </p> - <p class="foot"> - 38 (<a href="#link32noteref-38">return</a>)<br /> [ {to thulako - periergasthai}: which is susceptible of a variety of meanings. In a - similar story told of the Chians the Spartans are made to say that it - would have been enough to show the empty bag without saying anything. - (Sext. Empir. ii. 23.) Probably the meaning here is that if they were - going to say so much, they need not have shown the bag, for the words were - enough without the sight of the bag: or it may be only that the <i>words</i> - {o thulakos} were unnecessary in the sentence {o thulakos alphiton - deitai}.] - </p> - <p> - <a name="link32Hnote-39" id="link32Hnote-39"> - <!-- Note --></a> - </p> - <p class="foot"> - 39 (<a href="#link32noteref-39">return</a>)<br /> [ See i. 70.] - </p> - <p> - <a name="link32Hnote-40" id="link32Hnote-40"> - <!-- Note --></a> - </p> - <p class="foot"> - 40 (<a href="#link32noteref-40">return</a>)<br /> [ {genee}. To save the - chronology some insert {trite} before {genee}, but this will be useless - unless the clause {kata de ton auton khronon tou kreteros te arpage} be - omitted, as it is also proposed to do. Periander is thought to have died - about 585 B.C.; but see v. 95.] - </p> - <p> - <a name="link32Hnote-41" id="link32Hnote-41"> - <!-- Note --></a> - </p> - <p class="foot"> - 41 (<a href="#link32noteref-41">return</a>)<br /> [ The MSS. add {eontes - eoutoisi}, and apparently something has been lost. Stein and others follow - Valckenär in adding {suggenees}, "are ever at variance with one another in - spite of their kinship."] - </p> - <p> - <a name="link32Hnote-42" id="link32Hnote-42"> - <!-- Note --></a> - </p> - <p class="foot"> - 42 (<a href="#link32noteref-42">return</a>)<br /> [ {noo labon}: the MSS. - have {now labon kai touto}.] - </p> - <p> - <a name="link32Hnote-43" id="link32Hnote-43"> - <!-- Note --></a> - </p> - <p class="foot"> - 43 (<a href="#link32noteref-43">return</a>)<br /> [ {iren zemien}.] - </p> - <p> - <a name="link32Hnote-44" id="link32Hnote-44"> - <!-- Note --></a> - </p> - <p class="foot"> - 44 (<a href="#link32noteref-44">return</a>)<br /> [ {tauta ta nun ekhon - presseis}: the form of sentence is determined by its antithesis to {ta - agatha ta nun ego ekho}.] - </p> - <p> - <a name="link32Hnote-45" id="link32Hnote-45"> - <!-- Note --></a> - </p> - <p class="foot"> - 45 (<a href="#link32noteref-45">return</a>)<br /> [ {basileus}, because - already destined as his father's successor.] - </p> - <p> - <a name="link32Hnote-46" id="link32Hnote-46"> - <!-- Note --></a> - </p> - <p class="foot"> - 46 (<a href="#link32noteref-46">return</a>)<br /> [ {sphea}: the MSS. have - {sphe} here, and in the middle of the next chapter.] - </p> - <p> - <a name="link32Hnote-4601" id="link32Hnote-4601"> - <!-- Note --></a> - </p> - <p class="foot"> - 4601 (<a href="#link32noteref-4601">return</a>)<br /> [ The Lacedemonians - who were not Dorians had of course taken part in the Trojan war.] - </p> - <p> - <a name="link32Hnote-47" id="link32Hnote-47"> - <!-- Note --></a> - </p> - <p class="foot"> - 47 (<a href="#link32noteref-47">return</a>)<br /> [ {leuka genetai}.] - </p> - <p> - <a name="link32Hnote-48" id="link32Hnote-48"> - <!-- Note --></a> - </p> - <p class="foot"> - 48 (<a href="#link32noteref-48">return</a>)<br /> [ {prutaneia}.] - </p> - <p> - <a name="link32Hnote-49" id="link32Hnote-49"> - <!-- Note --></a> - </p> - <p class="foot"> - 49 (<a href="#link32noteref-49">return</a>)<br /> [ {lokhon}.] - </p> - <p> - <a name="link32Hnote-50" id="link32Hnote-50"> - <!-- Note --></a> - </p> - <p class="foot"> - 50 (<a href="#link32noteref-50">return</a>)<br /> [ {prosiskhon}: some read - {proseskhon}, "had put in."] - </p> - <p> - <a name="link32Hnote-51" id="link32Hnote-51"> - <!-- Note --></a> - </p> - <p class="foot"> - 51 (<a href="#link32noteref-51">return</a>)<br /> [ {kai ton tes Diktunes - neon}: omitted by some Editors.] - </p> - <p> - <a name="link32Hnote-52" id="link32Hnote-52"> - <!-- Note --></a> - </p> - <p class="foot"> - 52 (<a href="#link32noteref-52">return</a>)<br /> [ {orguias}.] - </p> - <p> - <a name="link32Hnote-53" id="link32Hnote-53"> - <!-- Note --></a> - </p> - <p class="foot"> - 53 (<a href="#link32noteref-53">return</a>)<br /> [ {stadioi}.] - </p> - <p> - <a name="link32Hnote-54" id="link32Hnote-54"> - <!-- Note --></a> - </p> - <p class="foot"> - 54 (<a href="#link32noteref-54">return</a>)<br /> [ {kai}: the MSS. have - {kata}.] - </p> - <p> - <a name="link32Hnote-55" id="link32Hnote-55"> - <!-- Note --></a> - </p> - <p class="foot"> - 55 (<a href="#link32noteref-55">return</a>)<br /> [ {en te gar anthropeie - phusi ouk enen ara}.] - </p> - <p> - <a name="link32Hnote-56" id="link32Hnote-56"> - <!-- Note --></a> - </p> - <p class="foot"> - 56 (<a href="#link32noteref-56">return</a>)<br /> [ Or possibly, "the most - necessary of those things which remain to be done, is this."] - </p> - <p> - <a name="link32Hnote-57" id="link32Hnote-57"> - <!-- Note --></a> - </p> - <p class="foot"> - 57 (<a href="#link32noteref-57">return</a>)<br /> [ {apistie polle - upekekhuto}, cp. ii. 152.] - </p> - <p> - <a name="link32Hnote-58" id="link32Hnote-58"> - <!-- Note --></a> - </p> - <p class="foot"> - 58 (<a href="#link32noteref-58">return</a>)<br /> [ Or perhaps Phaidymia.] - </p> - <p> - <a name="link32Hnote-59" id="link32Hnote-59"> - <!-- Note --></a> - </p> - <p class="foot"> - 59 (<a href="#link32noteref-59">return</a>)<br /> [ {Gobrues} or - {Gobrues}.] - </p> - <p> - <a name="link32Hnote-60" id="link32Hnote-60"> - <!-- Note --></a> - </p> - <p class="foot"> - 60 (<a href="#link32noteref-60">return</a>)<br /> [ {'Intaphrenea}: this - form, which is given by at least one MS. throughout, seems preferable, as - being closer to the Persian name which it represents, "Vindafrana," cp. v. - 25. Most of the MSS. have {'Intaphernea}.] - </p> - <p> - <a name="link32Hnote-61" id="link32Hnote-61"> - <!-- Note --></a> - </p> - <p class="foot"> - 61 (<a href="#link32noteref-61">return</a>)<br /> [ {phthas emeu}.] - </p> - <p> - <a name="link32Hnote-62" id="link32Hnote-62"> - <!-- Note --></a> - </p> - <p class="foot"> - 62 (<a href="#link32noteref-62">return</a>)<br /> [ {ti}: some MSS. have - {tis}, "in order that persons may trust (themselves) to them more."] - </p> - <p> - <a name="link32Hnote-63" id="link32Hnote-63"> - <!-- Note --></a> - </p> - <p class="foot"> - 63 (<a href="#link32noteref-63">return</a>)<br /> [ i.e. "let him be killed - on the spot."] - </p> - <p> - <a name="link32Hnote-64" id="link32Hnote-64"> - <!-- Note --></a> - </p> - <p class="foot"> - 64 (<a href="#link32noteref-64">return</a>)<br /> [ {ta panta muria}, "ten - thousand of every possible thing," (or, "of all the usual gifts"; cp. ch. - 84 {ten pasan doreen}).] - </p> - <p> - <a name="link32Hnote-65" id="link32Hnote-65"> - <!-- Note --></a> - </p> - <p class="foot"> - 65 (<a href="#link32noteref-65">return</a>)<br /> [ {dethen}.] - </p> - <p> - <a name="link32Hnote-66" id="link32Hnote-66"> - <!-- Note --></a> - </p> - <p class="foot"> - 66 (<a href="#link32noteref-66">return</a>)<br /> [ {oideonton ton - pregmaton}: "while things were swelling," cp. ch. 127: perhaps here, - "before things came to a head."] - </p> - <p> - <a name="link32Hnote-6601" id="link32Hnote-6601"> - <!-- Note --></a> - </p> - <p class="foot"> - 6601 (<a href="#link32noteref-6601">return</a>)<br /> [ {andreona}, as in - ch. 121.] - </p> - <p> - <a name="link32Hnote-67" id="link32Hnote-67"> - <!-- Note --></a> - </p> - <p class="foot"> - 67 (<a href="#link32noteref-67">return</a>)<br /> [ {ana te edramon palin}, - i.e. they ran back into the room out of which they had come to see what - was the matter; with this communicated a bedchamber which had its light - only by the open door of communication.] - </p> - <p> - <a name="link32Hnote-6701" id="link32Hnote-6701"> - <!-- Note --></a> - </p> - <p class="foot"> - 6701 (<a href="#link32noteref-6701">return</a>)<br /> [ {magophonia}.] - </p> - <p> - <a name="link32Hnote-68" id="link32Hnote-68"> - <!-- Note --></a> - </p> - <p class="foot"> - 68 (<a href="#link32noteref-68">return</a>)<br /> [ Or, "after it had - lasted more than five days," taking {thorubos} as the subject of - {egeneto}. The reason for mentioning the particular number five seems to - be contained in the passage quoted by Stein from Sextus Empiricus, - {enteuphen kai oi Person kharientes nomon ekhousi, basileos par' autois - teleutesantos pente tas ephexes emeras anomian agein}.] - </p> - <p> - <a name="link32Hnote-69" id="link32Hnote-69"> - <!-- Note --></a> - </p> - <p class="foot"> - 69 (<a href="#link32noteref-69">return</a>)<br /> [ See vi. 43.] - </p> - <p> - <a name="link32Hnote-70" id="link32Hnote-70"> - <!-- Note --></a> - </p> - <p class="foot"> - 70 (<a href="#link32noteref-70">return</a>)<br /> [ {isonomie}, "equal - distribution," i.e. of civil rights.] - </p> - <p> - <a name="link32Hnote-71" id="link32Hnote-71"> - <!-- Note --></a> - </p> - <p class="foot"> - 71 (<a href="#link32noteref-71">return</a>)<br /> [ {ouden oikeion}: the - MSS. have {ouden oud' oikeion}, which might be translated "anything of its - own either."] - </p> - <p> - <a name="link32Hnote-72" id="link32Hnote-72"> - <!-- Note --></a> - </p> - <p class="foot"> - 72 (<a href="#link32noteref-72">return</a>)<br /> [ {to lego}: the MSS. - have {ton lego}, "each of the things <i>about which I speak</i> being best - in its own kind." The reading {to logo}, which certainly gives a more - satisfactory meaning, is found in Stobæus, who quotes the passage.] - </p> - <p> - <a name="link32Hnote-73" id="link32Hnote-73"> - <!-- Note --></a> - </p> - <p class="foot"> - 73 (<a href="#link32noteref-73">return</a>)<br /> [ {kakoteta}, as opposed - to the {arete} practised by the members of an aristocracy.] - </p> - <p> - <a name="link32Hnote-74" id="link32Hnote-74"> - <!-- Note --></a> - </p> - <p class="foot"> - 74 (<a href="#link32noteref-74">return</a>)<br /> [ {okto kaiebdomekonta - mneas}: the MSS. have {ebdomekonta mneas} only, and this reading seems to - have existed as early as the second century of our era: nevertheless the - correction is required, not only by the facts of the case, but also by - comparison with ch. 95.] - </p> - <p> - <a name="link32Hnote-75" id="link32Hnote-75"> - <!-- Note --></a> - </p> - <p class="foot"> - 75 (<a href="#link32noteref-75">return</a>)<br /> [ {nomos}, and so - throughout.] - </p> - <p> - <a name="link32Hnote-76" id="link32Hnote-76"> - <!-- Note --></a> - </p> - <p class="foot"> - 76 (<a href="#link32noteref-76">return</a>)<br /> [ or "Hygennians."] - </p> - <p> - <a name="link32Hnote-77" id="link32Hnote-77"> - <!-- Note --></a> - </p> - <p class="foot"> - 77 (<a href="#link32noteref-77">return</a>)<br /> [ i.e. the Cappadokians, - see i. 6.] - </p> - <p> - <a name="link32Hnote-7701" id="link32Hnote-7701"> - <!-- Note --></a> - </p> - <p class="foot"> - 7701 (<a href="#link32noteref-7701">return</a>)<br /> [ See ii. 149.] - </p> - <p> - <a name="link32Hnote-78" id="link32Hnote-78"> - <!-- Note --></a> - </p> - <p class="foot"> - 78 (<a href="#link32noteref-78">return</a>)<br /> [ {muriadas}: the MSS. - have {muriasi}. With {muriadas} we must supply {medimnon}. The {medimnos} - is really about a bushel and a half.] - </p> - <p> - <a name="link32Hnote-79" id="link32Hnote-79"> - <!-- Note --></a> - </p> - <p class="foot"> - 79 (<a href="#link32noteref-79">return</a>)<br /> [ {Pausikai}: some MSS. - have {Pausoi}.] - </p> - <p> - <a name="link32Hnote-80" id="link32Hnote-80"> - <!-- Note --></a> - </p> - <p class="foot"> - 80 (<a href="#link32noteref-80">return</a>)<br /> [ {tous anaspastous - kaleomenous}.] - </p> - <p> - <a name="link32Hnote-81" id="link32Hnote-81"> - <!-- Note --></a> - </p> - <p class="foot"> - 81 (<a href="#link32noteref-81">return</a>)<br /> [ {Kaspioi}: some read by - conjecture {Kaspeiroi}, others {Kasioi}.] - </p> - <p> - <a name="link32Hnote-82" id="link32Hnote-82"> - <!-- Note --></a> - </p> - <p class="foot"> - 82 (<a href="#link32noteref-82">return</a>)<br /> [ {ogdokonta kai - oktakosia kai einakiskhilia}: the MSS. have {tesserakonta kai pentakosia - kai einakiskhilia} (9540), which is irreconcilable with the total sum - given below, and also with the sum obtained by adding up the separate - items given in Babylonian talents, whether we reduce them by the - proportion 70:60 given by the MSS. in ch. 89, or by the true proportion - 78:60. On the other hand the total sum given below is precisely the sum of - the separate items (after subtracting the 140 talents used for the defence - of Kilikia), reduced in the proportion 78:60; and this proves the - necessity of the emendation here ({thop} for {thphm}) as well as supplying - a strong confirmation of that adopted in ch. 89.] - </p> - <p> - <a name="link32Hnote-83" id="link32Hnote-83"> - <!-- Note --></a> - </p> - <p class="foot"> - 83 (<a href="#link32noteref-83">return</a>)<br /> [ The reckoning - throughout is in round numbers, nothing less than the tens being - mentioned.] - </p> - <p> - <a name="link32Hnote-84" id="link32Hnote-84"> - <!-- Note --></a> - </p> - <p class="foot"> - 84 (<a href="#link32noteref-84">return</a>)<br /> [ {oi peri te Nusen}: - perhaps this should be corrected to {oi te peri Nusen}, because the - {sunamphoteroi} which follows seem to refer to two separate peoples.] - </p> - <p> - <a name="link32Hnote-85" id="link32Hnote-85"> - <!-- Note --></a> - </p> - <p class="foot"> - 85 (<a href="#link32noteref-85">return</a>)<br /> [ The passage "these - Ethiopians—dwellings" is marked by Stein as doubtful on internal - grounds. The Callantian Indians mentioned seem to be the same as the - Callantians mentioned in ch. 38.] - </p> - <p> - <a name="link32Hnote-86" id="link32Hnote-86"> - <!-- Note --></a> - </p> - <p class="foot"> - 86 (<a href="#link32noteref-86">return</a>)<br /> [ {khoinikas}.] - </p> - <p> - <a name="link32Hnote-87" id="link32Hnote-87"> - <!-- Note --></a> - </p> - <p class="foot"> - 87 (<a href="#link32noteref-87">return</a>)<br /> [ {dia penteteridos}.] - </p> - <p> - <a name="link32Hnote-88" id="link32Hnote-88"> - <!-- Note --></a> - </p> - <p class="foot"> - 88 (<a href="#link32noteref-88">return</a>)<br /> [ i.e. the Indus.] - </p> - <p> - <a name="link32Hnote-89" id="link32Hnote-89"> - <!-- Note --></a> - </p> - <p class="foot"> - 89 (<a href="#link32noteref-89">return</a>)<br /> [ Either {auton - tekomenon} is to be taken absolutely, equivalent to {autou tekomenou}, and - {ta krea} is the subject of {diaphtheiresthai}; or {auton} is the subject - and {ta krea} is accusative of definition, "wasting away in his flesh." - Some MSS. have {diaphtheirein}, "that he is spoiling his flesh for them."] - </p> - <p> - <a name="link32Hnote-90" id="link32Hnote-90"> - <!-- Note --></a> - </p> - <p class="foot"> - 90 (<a href="#link32noteref-90">return</a>)<br /> [ {gar}: some would read - {de}, but the meaning seems to be, "this is done universally, for in the - case of weakness arising from old age, the same takes place."] - </p> - <p> - <a name="link32Hnote-91" id="link32Hnote-91"> - <!-- Note --></a> - </p> - <p class="foot"> - 91 (<a href="#link32noteref-91">return</a>)<br /> [ {pros arktou te kai - boreo anemou}.] - </p> - <p> - <a name="link32Hnote-92" id="link32Hnote-92"> - <!-- Note --></a> - </p> - <p class="foot"> - 92 (<a href="#link32noteref-92">return</a>)<br /> [ This clause indicates - the manner in which the size is so exactly known.] - </p> - <p> - <a name="link32Hnote-93" id="link32Hnote-93"> - <!-- Note --></a> - </p> - <p class="foot"> - 93 (<a href="#link32noteref-93">return</a>)<br /> [ {autoi}, i.e. in - themselves as well as in their habits. Some MSS. read {to} for {autoi}, - which is adopted by several Editors; others adopt the conjecture - {autois}.] - </p> - <p> - <a name="link32Hnote-94" id="link32Hnote-94"> - <!-- Note --></a> - </p> - <p class="foot"> - 94 (<a href="#link32noteref-94">return</a>)<br /> [ i.e. two in each - hind-leg.] - </p> - <p> - <a name="link32Hnote-95" id="link32Hnote-95"> - <!-- Note --></a> - </p> - <p class="foot"> - 95 (<a href="#link32noteref-95">return</a>)<br /> [ {kai paraluesthai}: - {kai} is omitted in some MSS. and by some Editors.] - </p> - <p> - <a name="link32Hnote-96" id="link32Hnote-96"> - <!-- Note --></a> - </p> - <p class="foot"> - 96 (<a href="#link32noteref-96">return</a>)<br /> [ {ouk omou}: some - Editors omit {ouk}: the meaning seems to be that in case of necessity they - are thrown off one after another to delay the pursuing animals.] - </p> - <p> - <a name="link32Hnote-97" id="link32Hnote-97"> - <!-- Note --></a> - </p> - <p class="foot"> - 97 (<a href="#link32noteref-97">return</a>)<br /> [ The meaning of the - passage is doubtful: possibly it should be translated (omitting {kai}) - "the male camels, being inferior in speed to the females, flag in their - course and are dragged along, first one and then the other."] - </p> - <p> - <a name="link32Hnote-9701" id="link32Hnote-9701"> - <!-- Note --></a> - </p> - <p class="foot"> - 9701 (<a href="#link32noteref-9701">return</a>)<br /> [ See ii. 75.] - </p> - <p> - <a name="link32Hnote-98" id="link32Hnote-98"> - <!-- Note --></a> - </p> - <p class="foot"> - 98 (<a href="#link32noteref-98">return</a>)<br /> [ {metri}: the MSS. have - {metre}, "womb," but for this Herod. seems to use the plural.] - </p> - <p> - <a name="link32Hnote-99" id="link32Hnote-99"> - <!-- Note --></a> - </p> - <p class="foot"> - 99 (<a href="#link32noteref-99">return</a>)<br /> [ {metera}: most MSS. - have {metran}.] - </p> - <p> - <a name="link32Hnote-100" id="link32Hnote-100"> - <!-- Note --></a> - </p> - <p class="foot"> - 100 (<a href="#link32noteref-100">return</a>)<br /> [ Most of the MSS. have - {auton} before {ta melea}, which by some Editors is omitted, and by others - altered to {autika}. If {auton} is to stand it must be taken with - {katapetomenas}, "flying down upon them," and so it is punctuated in the - Medicean MS.] - </p> - <p> - <a name="link32Hnote-101" id="link32Hnote-101"> - <!-- Note --></a> - </p> - <p class="foot"> - 101 (<a href="#link32noteref-101">return</a>)<br /> [ {elkea}. There is a - play upon the words {epelkein} and {elkea} which can hardly be reproduced - in translation.] - </p> - <p> - <a name="link32Hnote-102" id="link32Hnote-102"> - <!-- Note --></a> - </p> - <p class="foot"> - 102 (<a href="#link32noteref-102">return</a>)<br /> [ {Kassiteridas}.] - </p> - <p> - <a name="link32Hnote-103" id="link32Hnote-103"> - <!-- Note --></a> - </p> - <p class="foot"> - 103 (<a href="#link32noteref-103">return</a>)<br /> [ {o kassiteros}.] - </p> - <p> - <a name="link32Hnote-104" id="link32Hnote-104"> - <!-- Note --></a> - </p> - <p class="foot"> - 104 (<a href="#link32noteref-104">return</a>)<br /> [ cp. iv. 13.] - </p> - <p> - <a name="link32Hnote-105" id="link32Hnote-105"> - <!-- Note --></a> - </p> - <p class="foot"> - 105 (<a href="#link32noteref-105">return</a>)<br /> [ {akinakea}.] - </p> - <p> - <a name="link32Hnote-106" id="link32Hnote-106"> - <!-- Note --></a> - </p> - <p class="foot"> - 106 (<a href="#link32noteref-106">return</a>)<br /> [ This is the second of - the satrapies mentioned in the list, see ch. 90, named from its chief - town. Oroites also possessed himself of the first satrapy, of which the - chief town was Magnesia (ch. 122), and then of the third (see ch. 127).] - </p> - <p> - <a name="link32Hnote-107" id="link32Hnote-107"> - <!-- Note --></a> - </p> - <p class="foot"> - 107 (<a href="#link32noteref-107">return</a>)<br /> [ The satrapy of - Daskyleion is the third in the list, see ch. 90.] - </p> - <p> - <a name="link32Hnote-108" id="link32Hnote-108"> - <!-- Note --></a> - </p> - <p class="foot"> - 108 (<a href="#link32noteref-108">return</a>)<br /> [ {su gar en andron - logo}.] - </p> - <p> - <a name="link32Hnote-109" id="link32Hnote-109"> - <!-- Note --></a> - </p> - <p class="foot"> - 109 (<a href="#link32noteref-109">return</a>)<br /> [ Or, "banqueting - hall," cp. iv. 95.] - </p> - <p> - <a name="link32Hnote-110" id="link32Hnote-110"> - <!-- Note --></a> - </p> - <p class="foot"> - 110 (<a href="#link32noteref-110">return</a>)<br /> [ {apestrammenon}: most - of the MSS. have {epestrammenon}, "turned towards (the wall)."] - </p> - <p> - <a name="link32Hnote-11001" id="link32Hnote-11001"> - <!-- Note --></a> - </p> - <p class="foot"> - 11001 (<a href="#link32noteref-11001">return</a>)<br /> [ "whenever he - (i.e. Zeus) rained."] - </p> - <p> - <a name="link32Hnote-111" id="link32Hnote-111"> - <!-- Note --></a> - </p> - <p class="foot"> - 111 (<a href="#link32noteref-111">return</a>)<br /> [ This clause, "as - Amasis the king of Egypt had foretold to him," is omitted in some MSS. and - by some Editors.] - </p> - <p> - <a name="link32Hnote-112" id="link32Hnote-112"> - <!-- Note --></a> - </p> - <p class="foot"> - 112 (<a href="#link32noteref-112">return</a>)<br /> [ {oideonton eti ton - pregmaton}: cp. ch. 76.] - </p> - <p> - <a name="link32Hnote-113" id="link32Hnote-113"> - <!-- Note --></a> - </p> - <p class="foot"> - 113 (<a href="#link32noteref-113">return</a>)<br /> [ i.e. satrapies: see - ch. 89, 90.] - </p> - <p> - <a name="link32Hnote-114" id="link32Hnote-114"> - <!-- Note --></a> - </p> - <p class="foot"> - 114 (<a href="#link32noteref-114">return</a>)<br /> [ {apikomenon kai - anakomisthenton}: the first perhaps referring to the slaves and the other - to the rest of the property.] - </p> - <p> - <a name="link32Hnote-115" id="link32Hnote-115"> - <!-- Note --></a> - </p> - <p class="foot"> - 115 (<a href="#link32noteref-115">return</a>)<br /> [ i.e. the art of - evasion.] - </p> - <p> - <a name="link32Hnote-116" id="link32Hnote-116"> - <!-- Note --></a> - </p> - <p class="foot"> - 116 (<a href="#link32noteref-116">return</a>)<br /> [ {es tou khrosou ten - theken}: {es} is not in the MSS., which have generally {tou khrusou sun - theke}: one only has {tou khrusou ten theken}.] - </p> - <p> - <a name="link32Hnote-117" id="link32Hnote-117"> - <!-- Note --></a> - </p> - <p class="foot"> - 117 (<a href="#link32noteref-117">return</a>)<br /> [ {stateras}: i.e. the - {stater Dareikos} "Daric," worth about £1; cp. note on vii. 28.] - </p> - <p> - <a name="link32Hnote-118" id="link32Hnote-118"> - <!-- Note --></a> - </p> - <p class="foot"> - 118 (<a href="#link32noteref-118">return</a>)<br /> [ {ekaton mneon}, "a - hundred minae," of which sixty go to the talent.] - </p> - <p> - <a name="link32Hnote-119" id="link32Hnote-119"> - <!-- Note --></a> - </p> - <p class="foot"> - 119 (<a href="#link32noteref-119">return</a>)<br /> [ This passage, from - "for this event happened" to the end of the chapter, is suspected as an - interpolation by some Editors, on internal grounds.] - </p> - <p> - <a name="link32Hnote-120" id="link32Hnote-120"> - <!-- Note --></a> - </p> - <p class="foot"> - 120 (<a href="#link32noteref-120">return</a>)<br /> [ Tarentum. Italy means - for Herodotus the southern part of the peninsula only.] - </p> - <p> - <a name="link32Hnote-121" id="link32Hnote-121"> - <!-- Note --></a> - </p> - <p class="foot"> - 121 (<a href="#link32noteref-121">return</a>)<br /> [ {restones}: so one - inferior MS., probably by conjectural emendation: the rest have - {krestones}. The Ionic form however of {rastone} would be {reistone}. Some - would read {khrestones}, a word which is not found, but might mean the - same as {kresmosunes} (ix. 33), "in consequence of the <i>request</i> of - Demokedes."] - </p> - <p> - <a name="link32Hnote-122" id="link32Hnote-122"> - <!-- Note --></a> - </p> - <p class="foot"> - 122 (<a href="#link32noteref-122">return</a>)<br /> [ {kat' emporien - strateuomenoi}: some MSS. read {kat' emporien, oi de strateuomenoi}, "some - for trade, others serving in the army."] - </p> - <p> - <a name="link32Hnote-123" id="link32Hnote-123"> - <!-- Note --></a> - </p> - <p class="foot"> - 123 (<a href="#link32noteref-123">return</a>)<br /> [ {prothura}.] - </p> - <p> - <a name="link32Hnote-124" id="link32Hnote-124"> - <!-- Note --></a> - </p> - <p class="foot"> - 124 (<a href="#link32noteref-124">return</a>)<br /> [ {e tis e oudeis}.] - </p> - <p> - <a name="link32Hnote-125" id="link32Hnote-125"> - <!-- Note --></a> - </p> - <p class="foot"> - 125 (<a href="#link32noteref-125">return</a>)<br /> [ {isonomien}: see ch. - 80, note.] - </p> - <p> - <a name="link32Hnote-126" id="link32Hnote-126"> - <!-- Note --></a> - </p> - <p class="foot"> - 126 (<a href="#link32noteref-126">return</a>)<br /> [ {all' oud' axios eis - su ge}. Maiandrios can claim no credit or reward for giving up that of - which by his own unworthiness he would in any case have been deprived.] - </p> - <p> - <a name="link32Hnote-127" id="link32Hnote-127"> - <!-- Note --></a> - </p> - <p class="foot"> - 127 (<a href="#link32noteref-127">return</a>)<br /> [ {ou de ti}: some read - {oud' eti} or {ou de eti}, "no longer kept the purpose."] - </p> - <p> - <a name="link32Hnote-128" id="link32Hnote-128"> - <!-- Note --></a> - </p> - <p class="foot"> - 128 (<a href="#link32noteref-128">return</a>)<br /> [ {en gorgure}: the - word also means a "sewer" or "conduit."] - </p> - <p> - <a name="link32Hnote-129" id="link32Hnote-129"> - <!-- Note --></a> - </p> - <p class="foot"> - 129 (<a href="#link32noteref-129">return</a>)<br /> [ {prosempikraneesthai - emellon toisi Samioisi}.] - </p> - <p> - <a name="link32Hnote-130" id="link32Hnote-130"> - <!-- Note --></a> - </p> - <p class="foot"> - 130 (<a href="#link32noteref-130">return</a>)<br /> [ {tous - diphrophoreumenous}: a doubtful word: it seems to be a sort of title - belonging to Persians of a certain rank, perhaps those who were - accompanied by men to carry seats for them, the same as the {thronoi} - mentioned in ch. 144; or, "those who were borne in litters."] - </p> - <p> - <a name="link32Hnote-131" id="link32Hnote-131"> - <!-- Note --></a> - </p> - <p class="foot"> - 131 (<a href="#link32noteref-131">return</a>)<br /> [ {sageneusantes}: see - vi. 31. The word is thought by Stein to have been interpolated here.] - </p> - <p> - <a name="link32Hnote-132" id="link32Hnote-132"> - <!-- Note --></a> - </p> - <p class="foot"> - 132 (<a href="#link32noteref-132">return</a>)<br /> [ Or, "are very highly - accounted and tend to advancement."] - </p> - <p> - <a name="link32Hnote-133" id="link32Hnote-133"> - <!-- Note --></a> - </p> - <p class="foot"> - 133 (<a href="#link32noteref-133">return</a>)<br /> [ "opposite to."] - </p> - <p> - <a name="link32Hnote-134" id="link32Hnote-134"> - <!-- Note --></a> - </p> - <p class="foot"> - 134 (<a href="#link32noteref-134">return</a>)<br /> [ The words "and to the - Persians" are omitted in some MSS.] - </p> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> <a name="link42H_4_0001" id="link42H_4_0001"> - <!-- H2 anchor --> </a> - </p> - <h2> - BOOK IV. THE FOURTH BOOK OF THE HISTORIES, CALLED MELPOMENE - </h2> - <p> - 1. After Babylon had been taken, the march of Dareios himself <a - href="#link4note-1" name="link4noteref-1" id="link4noteref-1">1</a> - against the Scythians took place: for now that Asia was flourishing in - respect of population, and large sums were being gathered in as revenue, - Dareios formed the desire to take vengeance upon the Scythians, because - they had first invaded the Median land and had overcome in fight those who - opposed them; and thus they had been the beginners of wrong. The Scythians - in truth, as I have before said, <a href="#link4note-2" - name="link4noteref-2" id="link4noteref-2">2</a> had ruled over Upper Asia - <a href="#link4note-3" name="link4noteref-3" id="link4noteref-3">3</a> for - eight-and-twenty years; for they had invaded Asia in their pursuit of the - Kimmerians, and they had deposed <a href="#link4note-4" - name="link4noteref-4" id="link4noteref-4">4</a> the Medes from their rule, - who had rule over Asia before the Scythians came. Now when the Scythians - had been absent from their own land for eight-and-twenty years, as they - were returning to it after that interval of time, they were met by a - contest <a href="#link4note-5" name="link4noteref-5" id="link4noteref-5">5</a> - not less severe than that which they had had with the Medes, since they - found an army of no mean size opposing them. For the wives of the - Scythians, because their husbands were absent from them for a long time, - had associated with the slaves. - </p> - <p> - 2. Now the Scythians put out the eyes of all their slaves because of the - milk which they drink; and they do as follows:—they take blow-pipes - of bone just like flutes, and these they insert into the vagina of the - mare and blow with their mouths, and others milk while they blow: and they - say that they do this because the veins of the mare are thus filled, being - blown out, and so the udder is let down. When they had drawn the milk they - pour it into wooden vessels hollowed out, and they set the blind slaves in - order about <a href="#link4note-6" name="link4noteref-6" - id="link4noteref-6">6</a> the vessels and agitate the milk. Then that - which comes to the top they skim off, considering it the more valuable - part, whereas they esteem that which settles down to be less good than the - other. For this reason <a href="#link4note-7" name="link4noteref-7" - id="link4noteref-7">7</a> the Scythians put out the eyes of all whom they - catch; for they are not tillers of the soil but nomads. - </p> - <p> - 3. From these their slaves then, I say, and from their wives had been born - and bred up a generation of young men, who having learnt the manner of - their birth set themselves to oppose the Scythians as they were returning - from the Medes. And first they cut off their land by digging a broad - trench extending from the Tauric mountains to the Maiotian lake, at the - point where <a href="#link4note-8" name="link4noteref-8" - id="link4noteref-8">8</a> this is broadest; then afterwards when the - Scythians attempted to invade the land, they took up a position against - them and fought; and as they fought many times, and the Scythians were not - able to get any advantage in the fighting, one of them said: "What a thing - is this that we are doing, Scythians! We are fighting against our own - slaves, and we are not only becoming fewer in number ourselves by being - slain in battle, but also we are killing them, and so we shall have fewer - to rule over in future. Now therefore to me it seems good that we leave - spears and bows and that each one take his horse-whip and so go up close - to them: for so long as they saw us with arms in our hands, they thought - themselves equal to us and of equal birth; but when they shall see that we - have whips instead of arms, they will perceive that they are our slaves, - and having acknowledged this they will not await our onset." - </p> - <p> - 4. When they heard this, the Scythians proceeded to do that which he said, - and the others being panic-stricken by that which was done forgot their - fighting and fled. Thus the Scythians had ruled over Asia; and in such - manner, when they were driven out again by the Medes, they had returned to - their own land. For this Dareios wished to take vengeance upon them, and - was gathering together an army to go against them. - </p> - <hr /> - <p> - 5. Now the Scythians say that their nation is the youngest of all nations, - and that this came to pass as follows:—The first man who ever - existed in this region, which then was desert, was one named Targitaos: - and of this Targitaos they say, though I do not believe it for my part, - however they say the parents were Zeus and the daughter of the river - Borysthenes. Targitaos, they report, was produced from some such origin as - this, and of him were begotten three sons, Lipoxaïs and Arpoxaïs and the - youngest Colaxaïs. In the reign of these <a href="#link4note-9" - name="link4noteref-9" id="link4noteref-9">9</a> there came down from - heaven certain things wrought of gold, a plough, a yoke, a battle-axe, <a - href="#link4note-10" name="link4noteref-10" id="link4noteref-10">10</a> - and a cup, and fell in the Scythian land: and first the eldest saw and - came near them, desiring to take them, but the gold blazed with fire when - he approached it: then when he had gone away from it, the second - approached, and again it did the same thing. These then the gold repelled - by blazing with fire; but when the third and youngest came up to it, the - flame was quenched, and he carried them to his own house. The elder - brothers then, acknowledging the significance of this thing, delivered the - whole of the kingly power to the youngest. - </p> - <p> - 6. From Lixopaïs, they say, are descended those Scythians who are called - the race of the Auchatai; from the middle brother Arpoxaïs those who are - called Catiaroi and Traspians, and from the youngest of them the "Royal" - tribe, <a href="#link4note-11" name="link4noteref-11" id="link4noteref-11">11</a> - who are called Paralatai: and the whole together are called, they say, - Scolotoi, after the name of their king; <a href="#link4note-12" - name="link4noteref-12" id="link4noteref-12">12</a> but the Hellenes gave - them the name of Scythians. - </p> - <p> - 7. Thus the Scythians say they were produced; and from the time of their - origin, that is to say from the first king Targitaos, to the passing over - of Dareios against them, they say that there is a period of a thousand - years and no more. Now this sacred gold is guarded by the kings with the - utmost care, and they visit it every year with solemn sacrifices of - propitiation: moreover if any one goes to sleep while watching in the open - air over this gold during the festival, the Scythians say that he does not - live out the year; and there is given him for this so much land as he - shall ride round himself on his horse in one day. Now as the land was - large, Colaxaïs, they say, established three kingdoms for his sons; and of - these he made one larger than the rest, and in this the gold is kept. But - as to the upper parts which lie on the North side of those who dwell above - this land, they say one can neither see nor pass through any further by - reason of feathers which are poured down; for both the earth and the air - are full of feathers, and this is that which shuts off the view. - </p> - <p> - 8. Thus say the Scythians about themselves and about the region above - them; but the Hellenes who dwell about the Pontus say as follows:—Heracles - driving the cattle of Geryones came to this land, then desert, which the - Scythians now inhabit; and Geryones, says the tale, dwelt away from the - region of the Pontus, living in the island called by the Hellenes - Erytheia, near Gadeira which is outside the Pillars of Heracles by the - Ocean.—As to the Ocean, they say indeed that it flows round the - whole earth beginning from the place of the sunrising, but they do not - prove this by facts.—From thence Heracles came to the land now - called Scythia; and as a storm came upon him together with icy cold, he - drew over him his lion's skin and went to sleep. Meanwhile the mares - harnessed in his chariot disappeared by a miraculous chance, as they were - feeding. - </p> - <p> - 9. Then when Heracles woke he sought for them; and having gone over the - whole land, at last he came to the region which is called Hylaia; and - there he found in a cave a kind of twofold creature formed by the union of - a maiden and a serpent, whose upper parts from the buttocks upwards were - those of a woman, but her lower parts were those of a snake. Having seen - her and marvelled at her, he asked her then whether she had seen any mares - straying anywhere; and she said that she had them herself and would not - give them up until he lay with her; and Heracles lay with her on condition - of receiving them. She then tried to put off the giving back of the mares, - desiring to have Heracles with her as long as possible, while he on the - other hand desired to get the mares and depart; and at last she gave them - back and said: "These mares when they came hither I saved for thee, and - thou didst give me reward for saving them; for I have by thee three sons. - Tell me then, what must I do with these when they shall be grown to - manhood, whether I shall settle them here, for over this land I have power - alone, or send them away to thee?" She thus asked of him, and he, they - say, replied: "When thou seest that the boys are grown to men, do this and - thou shalt not fail of doing right:—whichsoever of them thou seest - able to stretch this bow as I do now, and to be girded <a - href="#link4note-1201" name="link4noteref-1201" id="link4noteref-1201">1201</a> - with this girdle, him cause to be the settler of this land; but whosoever - of them fails in the deeds which I enjoin, send him forth out of the land: - and if thou shalt do thus, thou wilt both have delight thyself and perform - that which has been enjoined to thee." - </p> - <p> - 10. Upon this he drew one of his bows (for up to that time Heracles, they - say, was wont to carry two) and showed her the girdle, and then he - delivered to her both the bow and the girdle, which had at the end of its - clasp a golden cup; and having given them he departed. She then, when her - sons had been born and had grown to be men, gave them names first, calling - one of them Agathyrsos and the next Gelonos and the youngest Skythes; then - bearing in mind the charge given to her, she did that which was enjoined. - And two of her sons, Agathyrsos and Gelonos, not having proved themselves - able to attain to the task set before them, departed from the land, being - cast out by her who bore them; but Skythes the youngest of them performed - the task and remained in the land: and from Skythes the son of Heracles - were descended, they say, the succeeding kings of the Scythians - (Skythians): and they say moreover that it is by reason of the cup that - the Scythians still even to this day wear cups attached to their girdles: - and this alone his mother contrived for Skythes. <a href="#link4note-13" - name="link4noteref-13" id="link4noteref-13">13</a> Such is the story told - by the Hellenes who dwell about the Pontus. - </p> - <p> - 11. There is however also another story, which is as follows, and to this - I am most inclined myself. It is to the effect that the nomad Scythians - dwelling in Asia, being hard pressed in war by the Massagetai, left their - abode and crossing the river Araxes came towards the Kimmerian land (for - the land which now is occupied by the Scythians is said to have been in - former times the land of the Kimmerians); and the Kimmerians, when the - Scythians were coming against them, took counsel together, seeing that a - great host was coming to fight against them; and it proved that their - opinions were divided, both opinions being vehemently maintained, but the - better being that of their kings: for the opinion of the people was that - it was necessary to depart and that they ought not to run the risk of - fighting against so many, <a href="#link4note-14" name="link4noteref-14" - id="link4noteref-14">14</a> but that of the kings was to fight for their - land with those who came against them: and as neither the people were - willing by means to agree to the counsel of the kings nor the kings to - that of the people, the people planned to depart without fighting and to - deliver up the land to the invaders, while the kings resolved to die and - to be laid in their own land, and not to flee with the mass of the people, - considering the many goods of fortune which they had enjoyed, and the many - evils which it might be supposed would come upon them, if they fled from - their native land. Having resolved upon this, they parted into two bodies, - and making their numbers equal they fought with one another: and when - these had all been killed by one another's hands, then the people of the - Kimmerians buried them by the bank of the river Tyras (where their - burial-place is still to be seen), and having buried them, then they made - their way out from the land, and the Scythians when they came upon it - found the land deserted of its inhabitants. - </p> - <p> - 12. And there are at the present time in the land of Scythia Kimmerian - walls, and a Kimmerian ferry; and there is also a region which is called - Kimmeria, and the so-called Kimmerian Bosphorus. It is known moreover that - the Kimmerians, in their flight to Asia from the Scythians, also made a - settlement on that peninsula on which now stands the Hellenic city of - Sinope; and it is known too that the Scythians pursued them and invaded - the land of Media, having missed their way; for while the Kimmerians kept - ever along by the sea in their flight, the Scythians pursued them keeping - Caucasus on their right hand, until at last they invaded Media, directing - their course inland. This then which has been told is another story, and - it is common both to Hellenes and Barbarians. - </p> - <p> - 13. Aristeas however the son of Caÿstrobios, a man of Proconnesos, said in - the verses which he composed, that he came to the land of the Issedonians - being possessed by Phoebus, and that beyond the Issedonians dwelt - Arimaspians, a one-eyed race, and beyond these the gold-guarding griffins, - and beyond them the Hyperboreans extending as far as the sea: and all - these except the Hyperboreans, beginning with the Arimaspians, were - continually making war on their neighbours, and the Issedonians were - gradually driven out of their country by the Arimaspians and the Scythians - by the Issedonians, and so the Kimmerians, who dwelt on the Southern Sea, - being pressed by the Scythians left their land. Thus neither does he agree - in regard to this land with the report of the Scythians. - </p> - <p> - 14. As to Aristeas who composed <a href="#link4note-15" - name="link4noteref-15" id="link4noteref-15">15</a> this, I have said - already whence he was; and I will tell also the tale which I heard about - him in Proconnesos and Kyzicos. They say that Aristeas, who was in birth - inferior to none of the citizens, entered into a fuller's shop in - Proconnesos and there died; and the fuller closed his workshop and went - away to report the matter to those who were related to the dead man. And - when the news had been spread abroad about the city that Aristeas was - dead, a man of Kyzicos who had come from the town of Artake entered into - controversy with those who said so, and declared that he had met him going - towards Kyzicos and had spoken with him: and while he was vehement in - dispute, those who were related to the dead man came to the fuller's shop - with the things proper in order to take up the corpse for burial; and when - the house was opened, Aristeas was not found there either dead or alive. - In the seventh year after this he appeared at Proconnesos and composed - those verses which are now called by the Hellenes the <i>Arimaspeia</i>, - and having composed them he disappeared the second time. - </p> - <p> - 15. So much is told by these cities; and what follows I know happened to - the people of Metapontion in Italy <a href="#link4note-16" - name="link4noteref-16" id="link4noteref-16">16</a> two hundred <a - href="#link4note-17" name="link4noteref-17" id="link4noteref-17">17</a> - and forty years after the second disappearance of Aristeas, as I found by - putting together the evidence at Proconnesos and Metapontion. The people - of Metapontion say that Aristeas himself appeared in their land and bade - them set up an altar of Apollo and place by its side a statue bearing the - name of Aristeas of Proconnesos; for he told them that to their land alone - of all the Italiotes <a href="#link4note-18" name="link4noteref-18" - id="link4noteref-18">18</a> Apollo had come, and he, who now was Aristeas, - was accompanying him, being then a raven when he accompanied the god. - Having said this he disappeared; and the Metapontines say that they sent - to Delphi and asked the god what the apparition of the man meant: and the - Pythian prophetess bade them obey the command of the apparition, and told - them that if they obeyed, it would be the better for them. They therefore - accepted this answer and performed the commands; and there stands a statue - now bearing the name of Aristeas close by the side of the altar dedicated - to Apollo, <a href="#link4note-19" name="link4noteref-19" - id="link4noteref-19">19</a> and round it stand laurel trees; and the altar - is set up in the market-place. Let this suffice which has been said about - Aristeas. - </p> - <p> - 16. Now of the land about which this account has been begun, no one knows - precisely what lies beyond it: <a href="#link4note-20" - name="link4noteref-20" id="link4noteref-20">20</a> for I am not able to - hear of any one who alleges that he knows as an eye-witness; and even - Aristeas, the man of whom I was making mention just now, even he, I say, - did not allege, although he was composing verse, <a href="#link4note-21" - name="link4noteref-21" id="link4noteref-21">21</a> that he went further - than the Issedonians; but that which is beyond them he spoke of by - hearsay, and reported that it was the Issedonians who said these things. - So far however as we were able to arrive at certainty by hearsay, carrying - inquiries as far as possible, all this shall be told. - </p> - <p> - 17. Beginning with the trading station of the Borysthenites,—for of - the parts along the sea this is the central point of all Scythia,—beginning - with this, the first regions are occupied by the Callipidai, who are - Hellenic Scythians; and above these is another race, who are called - Alazonians. <a href="#link4note-22" name="link4noteref-22" - id="link4noteref-22">22</a> These last and the Callipidai in all other - respects have the same customs as the Scythians, but they both sow corn - and use it as food, and also onions, leeks, lentils and millet. Above the - Alazonians dwell Scythians who till the ground, and these sow their corn - not for food but to sell. - </p> - <p> - 18.Beyond them dwell the Neuroi; and beyond the Neuroi towards the North - Wind is a region without inhabitants, as far as we know. These races are - along the river Hypanis to the West of the Borysthenes; but after crossing - the Borysthenes, first from the sea-coast is Hylaia, and beyond this as - one goes up the river dwell agricultural Scythians, whom the Hellenes who - live upon the river Hypanis call Borysthenites, calling themselves at the - same time citizens of Olbia. <a href="#link4note-23" name="link4noteref-23" - id="link4noteref-23">23</a> These agricultural Scythians occupy the region - which extends Eastwards for a distance of three days' journey, <a - href="#link4note-24" name="link4noteref-24" id="link4noteref-24">24</a> - reaching to a river which is called Panticapes, and Northwards for a - distance of eleven days' sail up the Borysthenes. Then immediately beyond - these begins the desert <a href="#link4note-25" name="link4noteref-25" - id="link4noteref-25">25</a> and extends for a great distance; and on the - other side of the desert dwell the Androphagoi, <a href="#link4note-26" - name="link4noteref-26" id="link4noteref-26">26</a> a race apart by - themselves and having no connection with the Scythians. Beyond them begins - a region which is really desert and has no race of men in it, as far as we - know. - </p> - <p> - 19. The region which lies to the East of these agricultural Scythians, - after one has crossed the river Panticapes, is occupied by nomad - Scythians, who neither sow anything nor plough the earth; and this whole - region is bare of trees except Hylaia. These nomads occupy a country which - extends to the river Gerros, a distance of fourteen <a href="#link4note-27" - name="link4noteref-27" id="link4noteref-27">27</a> days' journey - Eastwards. - </p> - <p> - 20. Then on the other side of the Gerros we have those parts which are - called the "Royal" lands and those Scythians who are the bravest and most - numerous and who esteem the other Scythians their slaves. These reach - Southwards to the Tauric land, and Eastwards to the trench which those who - were begotten of the blind slaves dug, and to the trading station which is - called Cremnoi <a href="#link4note-28" name="link4noteref-28" - id="link4noteref-28">28</a> upon the Maiotian lake; and some parts of - their country reach to the river Tanaïs. Beyond the Royal Scythians - towards the North Wind dwell the Melanchlainoi, <a href="#link4note-29" - name="link4noteref-29" id="link4noteref-29">29</a> of a different race and - not Scythian. The region beyond the Melanchlainoi is marshy and not - inhabited by any, so far as we know. - </p> - <p> - 21. After one has crossed the river Tanaïs the country is no longer - Scythia, but the first of the divisions belongs to the Sauromatai, who - beginning at the corner of the Maiotian lake occupy land extending towards - the North Wind fifteen days' journey, and wholly bare of trees both - cultivated and wild. Above these, holding the next division of land, dwell - the Budinoi, who occupy a land wholly overgrown with forest consisting of - all kinds of trees. - </p> - <p> - 22. Then beyond the Budinoi towards the North, first there is desert for - seven days' journey; and after the desert turning aside somewhat more - towards the East Wind we come to land occupied by the Thyssagetai, a - numerous people and of separate race from the others. These live by - hunting; and bordering upon them there are settled also in these same - regions men who are called Irycai, who also live by hunting, which they - practise in the following manner:—the hunter climbs up a tree and - lies in wait there for his game (now trees are abundant in all this - country), and each has a horse at hand, which has been taught to lie down - upon its belly in order that it may make itself low, and also a dog: and - when he sees the wild animal from the tree, he first shoots his arrow and - then mounts upon his horse and pursues it, and the dog seizes hold of it. - Above these in a direction towards the East dwell other Scythians, who - have revolted from the Royal Scythians and so have come to this region. - </p> - <p> - 23. As far as the country of these Scythians the whole land which has been - described is level plain and has a deep soil; but after this point it is - stony and rugged. Then when one has passed through a great extent of this - rugged country, there dwell in the skirts of lofty mountains men who are - said to be all bald-headed from their birth, male and female equally, and - who have flat noses and large chins and speak a language of their own, - using the Scythian manner of dress, and living on the produce of trees. - The tree on the fruit of which they live is called the Pontic tree, and it - is about the size of a fig-tree: this bears a fruit the size of a bean, - containing a stone. When the fruit has ripened, they strain it through - cloths and there flows from it a thick black juice, and this juice which - flows from it is called <i>as-chy</i>. This they either lick up or drink - mixed with milk, and from its lees, that is the solid part, they make - cakes and use them for food; for they have not many cattle, since the - pastures there are by no means good. Each man has his dwelling under a - tree, in winter covering the tree all round with close white felt-cloth, - and in summer without it. These are injured by no men, for they are said - to be sacred, and they possess no weapon of war. These are they also who - decide the disputes rising among their neighbours; and besides this, - whatever fugitive takes refuge with them is injured by no one: and they - are called Argippaians. <a href="#link4note-30" name="link4noteref-30" - id="link4noteref-30">30</a> - </p> - <p> - 24. Now as far as these bald-headed men there is abundantly clear - information about the land and about the nations on this side of them; for - not only do certain of the Scythians go to them, from whom it is not - difficult to get information, but also some of the Hellenes who are at the - trading-station of the Borysthenes and the other trading-places of the - Pontic coast: and those of the Scythians who go to them transact their - business through seven interpreters and in seven different languages. - </p> - <p> - 25. So far as these, I say, the land is known; but concerning the region - to the North of the bald-headed men no one can speak with certainty, for - lofty and impassable mountains divide it off, and no one passes over them. - However these bald-headed men say (though I do not believe it) that the - mountains are inhabited by men with goats' feet; and that after one has - passed beyond these, others are found who sleep through six months of the - year. This I do not admit at all as true. However, the country to the East - of the bald-headed men is known with certainty, being inhabited by the - Issedonians, but that which lies beyond both the bald-headed men and the - Issedonians towards the North Wind is unknown, except so far as we know it - from the accounts given by these nations which have just been mentioned. - </p> - <p> - 26. The Issedonians are said to have these customs:—when a man's - father is dead, all the relations bring cattle to the house, and then - having slain them and cut up the flesh, they cut up also the dead body of - the father of their entertainer, and mixing all the flesh together they - set forth a banquet. His skull however they strip of the flesh and clean - it out and then gild it over, and after that they deal with it as a sacred - thing <a href="#link4note-31" name="link4noteref-31" id="link4noteref-31">31</a> - and perform for the dead man great sacrifices every year. This each son - does for his father, just as the Hellenes keep the day of memorial for the - dead. <a href="#link4note-32" name="link4noteref-32" id="link4noteref-32">32</a> - In other respects however this race also is said to live righteously, and - their women have equal rights with the men. - </p> - <p> - 27. These then also are known; but as to the region beyond them, it is the - Issedonians who report that there are there one-eyed men and gold-guarding - griffins; and the Scythians report this having received it from them, and - from the Scythians we, that is the rest of mankind, have got our belief; - and we call them in Scythian language Arimaspians, for the Scythians call - the number one <i>arima</i> and the eye <i>spu</i>. - </p> - <p> - 28. This whole land which has been described is so exceedingly severe in - climate, that for eight months of the year there is frost so hard as to be - intolerable; and during these if you pour out water you will not be able - to make mud, but only if you kindle a fire can you make it; and the sea is - frozen and the whole of the Kimmerian Bosphorus, so that the Scythians who - are settled within the trench make expeditions and drive their waggons - over into the country of the Sindians. Thus it continues to be winter for - eight months, and even for the remaining four it is cold in those parts. - This winter is distinguished in its character from all the winters which - come in other parts of the world; for in it there is no rain to speak of - at the usual season for rain, whereas in summer it rains continually; and - thunder does not come at the time when it comes in other countries, but is - very frequent, <a href="#link4note-33" name="link4noteref-33" - id="link4noteref-33">33</a> in the summer; and if thunder comes in winter, - it is marvelled at as a prodigy: just so, if an earthquake happens, - whether in summer or in winter, it is accounted a prodigy in Scythia. - Horses are able to endure this winter, but neither mules nor asses can - endure it at all, whereas in other countries horses if they stand in frost - lose their limbs by mortification, while asses and mules endure it. - </p> - <p> - 29. I think also that it is for this reason that the hornless breed of - oxen in that country have no horns growing; and there is a verse of Homer - in the Odyssey <a href="#link4note-34" name="link4noteref-34" - id="link4noteref-34">34</a> supporting my opinion, which runs this:— - </p> -<pre xml:space="preserve"> - "Also the Libyan land, where the sheep very quickly grow hornèd," -</pre> - <p> - for it is rightly said that in hot regions the horns come quickly, whereas - in extreme cold the animals either have no horns growing at all, or hardly - any. <a href="#link4note-35" name="link4noteref-35" id="link4noteref-35">35</a> - </p> - <p> - 30. In that land then this takes place on account of the cold; but (since - my history proceeded from the first seeking occasions for digression) <a - href="#link4note-36" name="link4noteref-36" id="link4noteref-36">36</a> I - feel wonder that in the whole land of Elis mules cannot be bred, though - that region is not cold, nor is there any other evident cause. The Eleians - themselves say that in consequence of some curse mules are not begotten in - their land; but when the time approaches for the mares to conceive, they - drive them out into the neighbouring lands and there in the land of their - neighbours they admit to them the he-asses until the mares are pregnant, - and then they drive them back. - </p> - <p> - 31. As to the feathers of which the Scythians say that the air is full, - and that by reason of them they are not able either to see or to pass - through the further parts of the continent, the opinion which I have is - this:—in the parts beyond this land it snows continually, though - less in summer than in winter, as might be supposed. Now whomsoever has - seen close at hand snow falling thickly, knows what I mean without further - explanation, for the snow is like feathers: and on account of this wintry - weather, being such as I have said, the Northern parts of this continent - are uninhabitable. I think therefore that by the feathers the Scythians - and those who dwell near them mean symbolically the snow. This then which - has been said goes to the furthest extent of the accounts given. - </p> - <p> - 32. About a Hyperborean people the Scythians report nothing, nor do any of - those who dwell in this region, unless it be the Issedonians: but in my - opinion neither do these report anything; for if they did the Scythians - also would report it, as they do about the one-eyed people. Hesiod however - has spoken of Hyperboreans, and so also has Homer in the poem of the - "Epigonoi," at least if Homer was really the composer of that Epic. - </p> - <p> - 33. But much more about them is reported by the people of Delos than by - any others. For these say that sacred offerings bound up in wheat straw - are carried from the land of the Hyperboreans and come to the Scythians, - and then from the Scythians the neighbouring nations in succession receive - them and convey them Westwards, finally as far as the Adriatic: thence - they are sent forward towards the South, and the people of Dodona receive - them first of all the Hellenes, and from these they come down to the - Malian gulf and are passed over to Euboea, where city sends them on to - city till they come to Carystos. After this Andros is left out, for the - Carystians are those who bring them to Tenos, and the Tenians to Delos. - Thus they say that these sacred offerings come to Delos; but at first, - they say, the Hyperboreans sent two maidens bearing the sacred offerings, - whose names, say the Delians, were Hyperoche and Laodike, and with them - for their protection the Hyperboreans sent five men of their nation to - attend them, those namely who are now called <i>Perphereës</i> and have - great honours paid to them in Delos. Since however the Hyperboreans found - that those who were sent away did not return back, they were troubled to - think that it would always befall them to send out and not to receive - back; and so they bore the offerings to the borders of their land bound up - in wheat straw, and laid a charge upon their neighbours, bidding them send - these forward from themselves to another nation. These things then, they - say, come to Delos being thus sent forward; and I know of my own knowledge - that a thing is done which has resemblance to these offerings, namely that - the women of Thrace and Paionia, when they sacrifice to Artemis "the - Queen," do not make their offerings without wheat straw. - </p> - <p> - 34. These I know do as I have said; and for those maidens from the - Hyperboreans, who died in Delos, both the girls and the boys of the - Delians cut off their hair: the former before marriage cut off a lock and - having wound it round a spindle lay it upon the tomb (now the tomb is on - the left hand as one goes into the temple of Artemis, and over it grows an - olive-tree), and all the boys of the Delians wind some of their hair about - a green shoot of some tree, and they also place it upon the tomb. - </p> - <p> - 35. The maidens, I say, have this honour paid them by the dwellers in - Delos: and the same people say that Arge and Opis also, being maidens, - came to Delos, passing from the Hyperboreans by the same nations which - have been mentioned, even before Hyperoche and Laodike. These last, they - say, came bearing for Eileithuia the tribute which they had laid upon - themselves for the speedy birth, <a href="#link4note-37" - name="link4noteref-37" id="link4noteref-37">37</a> but Arge and Opis came - with the divinities themselves, and other honours have been assigned to - them by the people of Delos: for the women, they say, collect for them, - naming them by their names in the hymn which Olen a man of Lykia composed - in their honour; and both the natives of the other islands and the Ionians - have learnt from them to sing hymns naming Opis and Arge and collecting:—now - this Olen came from Lukia and composed also the other ancient hymns which - are sung in Delos:—and moreover they say that when the thighs of the - victim are consumed upon the altar, the ashes of them are used to cast - upon the grave of Opis and Arge. Now their grave is behind the temple of - Artemis, turned towards the East, close to the banqueting hall of the - Keïeans. - </p> - <p> - 36. Let this suffice which has been said of the Hyperboreans; for the tale - of Abaris, who is reported to have been a Hyperborean, I do not tell, - namely <a href="#link4note-3701" name="link4noteref-3701" - id="link4noteref-3701">3701</a> how he carried the arrow about all over - the earth, eating no food. If however there are any Hyperboreans, it - follows that there are also Hypernotians; and I laugh when I see that, - though many before this have drawn maps of the Earth, yet no one has set - the matter forth in an intelligent way; seeing that they draw Ocean - flowing round the Earth, which is circular exactly as if drawn with - compasses, and they make Asia equal in size to Europe. In a few words I - shall declare the size of each division and of what nature it is as - regards outline. - </p> - <p> - 37. The Persians inhabit Asia <a href="#link4note-38" - name="link4noteref-38" id="link4noteref-38">38</a> extending to the - Southern Sea, which is called the Erythraian; and above these towards the - North Wind dwell the Medes, and above the Medes the Saspeirians, and above - the Saspeirians the Colchians, extending to the Northern Sea, into which - the river Phasis runs. These four nations inhabit from sea to sea. - </p> - <p> - 38. From them Westwards two peninsulas <a href="#link4note-39" - name="link4noteref-39" id="link4noteref-39">39</a> stretch out from Asia - into the sea, and these I will describe. The first peninsula on the one of - its sides, that is the Northern, stretches along beginning from the Phasis - and extending to the sea, going along the Pontus and the Hellespont as far - as Sigeion in the land of Troy; and on the Southern side the same - peninsula stretches from the Myriandrian gulf, which lies near Phenicia, - in the direction of the sea as far as the headland Triopion; and in this - peninsula dwell thirty races of men. - </p> - <p> - 39. This then is one of the peninsulas, and the other beginning from the - land of the Persians stretches along to the Erythraian Sea, including - Persia and next after it Assyria, and Arabia after Assyria: and this ends, - or rather is commonly supposed to end, <a href="#link4note-40" - name="link4noteref-40" id="link4noteref-40">40</a> at the Arabian gulf, - into which Dareios conducted a channel from the Nile. Now in the line - stretching to Phenicia from the land of the Persians the land is broad and - the space abundant, but after Phenicia this peninsula goes by the shore of - our Sea along Palestine, Syria, and Egypt, where it ends; and in it there - are three nations only. - </p> - <p> - 40. These are the parts of Asia which tend towards the West from the - Persian land; but as to those which lie beyond the Persians and Medes and - Saspeirians and Colchians towards the East and the sunrising, on one side - the Erythraian Sea runs along by them, and on the North both the Caspian - Sea and the river Araxes, which flows towards the rising sun: and Asia is - inhabited as far as the Indian land; but from this onwards towards the - East it becomes desert, nor can any one say what manner of land it is. - </p> - <p> - 41. Such and so large is Asia: and Libya is included in the second - peninsula; for after Egypt Libya succeeds at once. Now about Egypt this - peninsula is narrow, for from our Sea to the Erythraian Sea is a distance - there of ten myriads of fathoms, <a href="#link4note-41" - name="link4noteref-41" id="link4noteref-41">41</a> which would amount to a - thousand furlongs; but after this narrow part, the portion of the - peninsula which is called Libya is, as it chances, extremely broad. - </p> - <p> - 42. I wonder then at those who have parted off and divided the world into - Libya, Asia, and Europe, since the difference between these is not small; - for in length Europe extends along by both, while in breadth it is clear - to me that it is beyond comparison larger; <a href="#link4note-42" - name="link4noteref-42" id="link4noteref-42">42</a> for Libya furnishes - proofs about itself that it is surrounded by sea, except so much of it as - borders upon Asia; and this fact was shown by Necos king of the Egyptians - first of all those about whom we have knowledge. He when he had ceased - digging the channel <a href="#link4note-43" name="link4noteref-43" - id="link4noteref-43">43</a> which goes through from the Nile to the - Arabian gulf, sent Phenicians with ships, bidding them sail and come back - through the Pillars of Heracles to the Northern Sea and so to Egypt. The - Phenicians therefore set forth from the Erythraian Sea and sailed through - the Southern Sea; and when autumn came, they would put to shore and sow - the land, wherever in Libya they might happen to be as they sailed, and - then they waited for the harvest: and having reaped the corn they would - sail on, so that after two years had elapsed, in the third year they - turned through the Pillars of Heracles and arrived again in Egypt. And - they reported a thing which I cannot believe, but another man may, namely - that in sailing round Libya they had the sun on their right hand. - </p> - <p> - 43. Thus was this country first known to be what it is, and after this it - is the Carthaginians who make report of it; for as to Sataspes the son of - Teaspis the Achaimenid, he did not sail round Libya, though he was sent - for this very purpose, but was struck with fear by the length of the - voyage and the desolate nature of the land, and so returned back and did - not accomplish the task which his mother laid upon him. For this man had - outraged a daughter of Zopyros the son of Megabyzos, a virgin; and then - when he was about to be impaled by order of king Xerxes for this offence, - the mother of Sataspes, who was a sister of Dareios, entreated for his - life, saying that she would herself lay upon him a greater penalty than - Xerxes; for he should be compelled (she said) to sail round Libya, until - in sailing round it he came to the Arabian gulf. So then Xerxes having - agreed upon these terms, Sataspes went to Egypt, and obtaining a ship and - sailors from the Egyptians, he sailed to the Pillars of Heracles; and - having sailed through them and turned the point of Libya which is called - the promontory of Soloeis, he sailed on towards the South. Then after he - had passed over much sea in many months, as there was needed ever more and - more voyaging, he turned about and sailed back again to Egypt: and having - come from thence into the presence of king Xerxes, he reported saying that - at the furthest point which he reached he was sailing by dwarfish people, - who used clothing made from the palm-tree, and who, whenever they came to - land with their ship, left their towns and fled away to the mountains: and - they, he said, did no injury when they entered into the towns, but took - food <a href="#link4note-4301" name="link4noteref-4301" - id="link4noteref-4301">4301</a> from them only. And the cause, he said, - why he had not completely sailed round Libya was that the ship could not - advance any further but stuck fast. Xerxes however did not believe that he - was speaking the truth, and since he had not performed the appointed task, - he impaled him, inflicting upon him the penalty pronounced before. A - eunuch belonging to this Sataspes ran away to Samos as soon as he heard - that his master was dead, carrying with him large sums of money; and of - this a man of Samos took possession, whose name I know, but I purposely - pass it over without mention. - </p> - <p> - 44. Of Asia the greater part was explored by Dareios, who desiring to know - of the river Indus, which is a second river producing crocodiles of all - the rivers in the world,—to know, I say, of this river where it runs - out into the sea, sent with ships, besides others whom he trusted to speak - the truth, Skylax also, a man of Caryanda. These starting from the city of - Caspatyros and the land of Pactyïke, sailed down the river towards the - East and the sunrising to the sea; and then sailing over the sea Westwards - they came in the thirtieth month to that place from whence the king of the - Egyptians had sent out the Phenicians of whom I spoke before, to sail - round Libya. After these had made their voyage round the coast, Dareios - both subdued the Indians and made use of this sea. Thus Asia also, - excepting the parts of it which are towards the rising sun, has been found - to be similar <a href="#link4note-44" name="link4noteref-44" - id="link4noteref-44">44</a> to Libya. - </p> - <p> - 45. As to Europe, however, it is clearly not known by any, either as - regards the parts which are towards the rising sun or those towards the - North, whether it be surrounded by sea: but in length it is known to - stretch along by both the other divisions. And I am not able to understand - for what reason it is that to the Earth, which is one, three different - names are given derived from women, and why there were set as boundaries - to divide it the river Nile of Egypt and the Phasis in Colchis (or as some - say the Maiotian river Tanaïs and the Kimmerian ferry); nor can I learn - who those persons were who made the boundaries, or for what reason they - gave the names. Libya indeed is said by most of the Hellenes to have its - name from Libya a woman of that country, and Asia from the wife of - Prometheus: but this last name is claimed by the Lydians, who say that - Asia has been called after Asias the son of Cotys the son of Manes, and - not from Asia the wife of Prometheus; and from him too they say the Asian - tribe in Sardis has its name. As to Europe however, it is neither known by - any man whether it is surrounded by sea, nor does it appear whence it got - this name or who he was who gave it, unless we shall say that the land - received its name from Europa the Tyrian; and if so, it would appear that - before this it was nameless like the rest. She however evidently belongs - to Asia and did not come to this land which is now called by the Hellenes - Europe, but only from Phenicia to Crete, and from Crete to Lykia. Let this - suffice now which has been said about these matters; for we will adopt - those which are commonly accepted of the accounts. - </p> - <p> - 46. Now the region of the Euxine upon which Dareios was preparing to march - has, apart from the Scythian race, the most ignorant nations within it of - all lands: for we can neither put forward any nation of those who dwell - within the region of Pontus as eminent in ability, nor do we know of any - man of learning <a href="#link4note-45" name="link4noteref-45" - id="link4noteref-45">45</a> having arisen there, apart from the Scythian - nation and Anacharsis. By the Scythian race one thing which is the most - important of all human things has been found out more cleverly than by any - other men of whom we know; but in other respects I have no great - admiration for them: and that most important thing which they have - discovered is such that none can escape again who has come to attack them, - and if they do not desire to be found, it is not possible to catch them: - for they who have neither cities founded nor walls built, but all carry - their houses with them and are mounted archers, living not by the plough - but by cattle, and whose dwellings are upon cars, these assuredly are - invincible and impossible to approach. - </p> - <p> - 47. This they have found out, seeing that their land is suitable to it and - at the same time the rivers are their allies: for first this land is plain - land and is grassy and well watered, and then there are rivers flowing - through it not much less in number than the channels in Egypt. Of these as - many as are noteworthy and also can be navigated from the sea, I will - name: there is Ister with five mouths, and after this Tyras, Hypanis, - Borysthenes, Panticapes, Kypakyris, Gerros and Tanaïs. These flow as I - shall now describe. - </p> - <p> - 48. The Ister, which is the greatest of all the rivers which we know, - flows always with equal volume in summer and winter alike. It is the first - towards the West of all the Scythian rivers, and it has become the - greatest of all rivers because other rivers flow into it. And these are - they which make it great: <a href="#link4note-46" name="link4noteref-46" - id="link4noteref-46">46</a>—five in number are those <a - href="#link4note-47" name="link4noteref-47" id="link4noteref-47">47</a> - which flow through the Scythian land, namely that which the Scythians call - Porata and the Hellenes Pyretos, and besides this, Tiarantos and Araros - and Naparis and Ordessos. The first-mentioned of these is a great river - lying towards the East, and there it joins waters with the Ister, the - second Tiarantos is more to the West and smaller, and the Araros and - Naparis and Ordessos flow into the Ister going between these two. - </p> - <p> - 49. These are the native Scythian rivers which join to swell its stream, - while from the Agathyrsians flows the Maris and joins the Ister, and from - the summits of Haimos flow three other great rivers towards the North Wind - and fall into it, namely Atlas and Auras and Tibisis. Through Thrace and - the Thracian Crobyzians flow the rivers Athrys and Noes and Artanes, - running into the Ister; and from the Paionians and Mount Rhodope the river - Kios, <a href="#link4note-48" name="link4noteref-48" id="link4noteref-48">48</a> - cutting through Haimos in the midst, runs into it also. From the Illyrians - the river Angros flows Northwards and runs out into the Triballian plain - and into the river Brongos, and the Brongos flows into the Ister; thus the - Ister receives both these, being great rivers. From the region which is - above the Ombricans, the river Carpis and another river, the Alpis, flow - also towards the North Wind and run into it; for the Ister flows in fact - through the whole of Europe, beginning in the land of the Keltoi, who - after the Kynesians dwell furthest towards the sun-setting of all the - peoples of Europe; and thus flowing through all Europe it falls into the - sea by the side of Scythia. - </p> - <p> - 50. So then it is because these which have been named and many others join - their waters together, that Ister becomes the greatest of rivers; since if - we compare the single streams, the Nile is superior in volume of water; - for into this no river or spring flows, to contribute to its volume. And - the Ister flows at an equal level always both in summer and in winter for - some such cause as this, as I suppose:—in winter it is of the - natural size, or becomes only a little larger than its nature, seeing that - this land receives very little rain in winter, but constantly has snow; - whereas in summer the snow which fell in the winter, in quantity abundant, - melts and runs from all parts into the Ister. This snow of which I speak, - running into the river helps to swell its volume, and with it also many - and violent showers of rain, for it rains during the summer: and thus the - waters which mingle with the Ister are more copious in summer than they - are in winter by about as much as the water which the Sun draws to himself - in summer exceeds that which he draws in winter; and by the setting of - these things against one another there is produced a balance; so that the - river is seen to be of equal volume always. - </p> - <p> - 51. One, I say, of the rivers which the Scythians have is the Ister; and - after it the Tyras, which starts from the North and begins its course from - a large lake which is the boundary between the land of the Scythians and - that of the Neuroi. At its mouth are settled those Hellenes who are called - Tyritai. - </p> - <p> - 52. The third river is the Hypanis, which starts from Scythia and flows - from a great lake round which feed white wild horses; and this lake is - rightly called "Mother of Hypanis." From this then the river Hypanis takes - its rise and for a distance of five days' sail it flows shallow and with - sweet water still; <a href="#link4note-49" name="link4noteref-49" - id="link4noteref-49">49</a> but from this point on towards the sea for - four days' sail it is very bitter, for there flows into it the water of a - bitter spring, which is so exceedingly bitter that, small as it is, it - changes the water of the Hypanis by mingling with it, though that is a - river to which few are equal in greatness. This spring is on the border - between the lands of the agricultural Scythians and of the Alazonians, and - the name of the spring and of the place from which it flows is in Scythian - Exampaios, and in the Hellenic tongue Hierai Hodoi. <a href="#link4note-50" - name="link4noteref-50" id="link4noteref-50">50</a> Now the Tyras and the - Hypanis approach one another in their windings in the land of the - Alazonians, but after this each turns off and widens the space between - them as they flow. - </p> - <p> - 53. Fourth is the river Borysthenes, which is both the largest of these - after the Ister, and also in our opinion the most serviceable not only of - the Scythian rivers but also of all the rivers of the world besides, - excepting only the Nile of Egypt, for to this it is not possible to - compare any other river: of the rest however the Borysthenes is the most - serviceable, seeing that it provides both pastures which are the fairest - and the richest for cattle, and fish which are better by far and more - numerous than those of any other river, and also it is the sweetest water - to drink, and flows with clear stream, though others beside it are turbid, - and along its banks crops are produced better than elsewhere, while in - parts where it is not sown, grass grows deeper. Moreover at its mouth salt - forms of itself in abundance, and it produces also huge fish without - spines, which they call <i>antacaioi</i>, to be used for salting, and many - other things also worthy of wonder. Now as far as the region of the - Gerrians, <a href="#link4note-51" name="link4noteref-51" - id="link4noteref-51">51</a> to which it is a voyage of forty <a - href="#link4note-52" name="link4noteref-52" id="link4noteref-52">52</a> - days, the Borysthenes is known as flowing from the North Wind; but above - this none can tell through what nations it flows: it is certain however - that it runs through desert <a href="#link4note-53" name="link4noteref-53" - id="link4noteref-53">53</a> to the land of the agricultural Scythians; for - these Scythians dwell along its banks for a distance of ten days' sail. Of - this river alone and of the Nile I cannot tell where the sources are, nor, - I think, can any of the Hellenes. When the Borysthenes comes near the sea - in its course, the Hypanis mingles with it, running out into the same - marsh; <a href="#link4note-5301" name="link4noteref-5301" - id="link4noteref-5301">5301</a> and the space between these two rivers, - which is as it were a beak of land, <a href="#link4note-54" - name="link4noteref-54" id="link4noteref-54">54</a> is called the point of - Hippoles, and in it is placed a temple of the Mother, <a - href="#link4note-55" name="link4noteref-55" id="link4noteref-55">55</a> - and opposite the temple upon the river Hypanis are settled the - Borysthenites. - </p> - <p> - 54. This is that which has to do with these rivers; and after these there - is a fifth river besides, called Panticapes. This also flows <a - href="#link4note-56" name="link4noteref-56" id="link4noteref-56">56</a> - both from the North and from a lake, and in the space between this river - and the Borysthenes dwell the agricultural Scythians: it runs out into the - region of Hylaia, and having passed by this it mingles with the - Borysthenes. - </p> - <p> - 55. Sixth comes the river Hypakyris, which starts from a lake, and flowing - through the midst of the nomad Scythians runs out into the sea by the city - of Carkinitis, skirting on its right bank the region of Hylaia and the - so-called racecourse of Achilles. - </p> - <p> - 56. Seventh is the Gerros, which parts off from the Borysthenes near about - that part of the country where the Borysthenes ceases to be known,—it - parts off, I say, in this region and has the same name which this region - itself has, namely Gerros; and as it flows to the sea it borders the - country of the nomad and that of the Royal Scythians, and runs out into - the Hypakyris. - </p> - <p> - 57. The eighth is the river Tanaïs, which starts in its flow at first from - a large lake, and runs out into a still larger lake called Maiotis, which - is the boundary between the Royal Scythians and the Sauromatai. Into this - Tanaïs falls another river, whose name is Hyrgis. - </p> - <p> - 58. So many are the rivers of note with which the Scythians are provided: - and for cattle the grass which comes up in the land of Scythia is the most - productive of bile of any grass which we know; and that this is so you may - judge when you open the bodies of the cattle. - </p> - <p> - 59. Thus abundant supply have they of that which is most important; and as - for the rest their customs are as follows. The gods whom they propitiate - by worship are these only:—Hestia most of all, then Zeus and the - Earth, supposing that Earth is the wife of Zeus, and after these Apollo, - and Aphrodite Urania, and Heracles, and Ares. Of these all the Scythians - have the worship established, and the so-called Royal Scythians sacrifice - also to Poseidon. Now Hestia is called in Scythian Tabiti, and Zeus, being - most rightly named in my opinion, is called Papaios, and Earth Api, <a - href="#link4note-57" name="link4noteref-57" id="link4noteref-57">57</a> - and Apollo Oitosyros, <a href="#link4note-58" name="link4noteref-58" - id="link4noteref-58">58</a> and Aphrodite Urania is called Argimpasa, <a - href="#link4note-59" name="link4noteref-59" id="link4noteref-59">59</a> - and Poseidon Thagimasidas. <a href="#link4note-60" name="link4noteref-60" - id="link4noteref-60">60</a> It is not their custom however to make images, - altars or temples to any except Ares, but to him it is their custom to - make them. - </p> - <p> - 60. They have all the same manner of sacrifice established for all their - religious rites equally, and it is thus performed:—the victim stands - with its fore-feet tied, and the sacrificing priest stands behind the - victim, and by pulling the end of the cord he throws the beast down; and - as the victim falls, he calls upon the god to whom he is sacrificing, and - then at once throws a noose round its neck, and putting a small stick into - it he turns it round and so strangles the animal, without either lighting - a fire or making any first offering from the victim or pouring any - libation over it: and when he has strangled it and flayed off the skin, he - proceeds to boil it. - </p> - <p> - 61. Now as the land of Scythia is exceedingly ill wooded, this contrivance - has been invented for the boiling of the flesh:—having flayed the - victims, they strip the flesh off the bones and then put it into caldrons, - if they happen to have any, of native make, which very much resemble - Lesbian mixing-bowls except that they are much larger,—into these - they put the flesh and boil it by lighting under it the bones of the - victim: if however thy have not at hand the caldron, they put all the - flesh into the stomachs of the victims and adding water they light the - bones under them; and these blaze up beautifully, and the stomachs easily - hold the flesh when it has been stripped off the bones: thus an ox is made - to boil itself, and the other kinds of victims each boil themselves also. - Then when the flesh is boiled, the sacrificer takes a first offering of - the flesh and of the vital organs and casts it in front of him. And they - sacrifice various kinds of cattle, but especially horses. - </p> - <p> - 62. To the others of the gods they sacrifice thus and these kinds of - beasts, but to Ares as follows:—In each district of the several - governments <a href="#link4note-61" name="link4noteref-61" - id="link4noteref-61">61</a> they have a temple of Ares set up in this way:—bundles - of brushwood are heaped up for about three furlongs <a href="#link4note-62" - name="link4noteref-62" id="link4noteref-62">62</a> in length and in - breadth, but less in height; and on the top of this there is a level - square made, and three of the sides rise sheer but by the remaining one - side the pile may be ascended. Every year they pile on a hundred and fifty - waggon-loads of brushwood, for it is constantly settling down by reason of - the weather. <a href="#link4note-63" name="link4noteref-63" - id="link4noteref-63">63</a> Upon this pile of which I speak each people - has an ancient iron sword <a href="#link4note-64" name="link4noteref-64" - id="link4noteref-64">64</a> set up, and this is the sacred symbol <a - href="#link4note-65" name="link4noteref-65" id="link4noteref-65">65</a> of - Ares. To this sword they bring yearly offerings of cattle and of horses; - and they have the following sacrifice in addition, beyond what they make - to the other gods, that is to say, of all the enemies whom they take - captive in war they sacrifice one man in every hundred, not in the same - manner as they sacrifice cattle, but in a different manner: for they first - pour wine over their heads, and after that they cut the throats of the - men, so that the blood runs into a bowl; and then they carry this up to - the top of the pile of brushwood and pour the blood over the sword. This, - I say, they carry up; and meanwhile below by the side of the temple they - are doing thus:—they cut off all the right arms of the slaughtered - men with the hands and throw them up into the air, and then when they have - finished offering the other victims, they go away; and the arm lies - wheresoever it has chanced to fall, and the corpse apart from it. - </p> - <p> - 63. Such are the sacrifices which are established among them; but of swine - these make no use, nor indeed are they wont to keep them at all in their - land. - </p> - <p> - 64. That which relates to war is thus ordered with them:—When a - Scythian has slain his first man, he drinks some of his blood: and of all - those whom he slays in the battle he bears the heads to the king; for if - he has brought a head he shares in the spoil which they have taken, but - otherwise not. And he takes off the skin of the head by cutting it round - about the ears and then taking hold of the scalp and shaking it off; - afterwards he scrapes off the flesh with the rib of an ox, and works the - skin about with his hands; and when he has thus tempered it, he keeps it - as a napkin to wipe the hands upon, and hangs it from the bridle of the - horse on which he himself rides, and takes pride in it; for whosoever has - the greatest number of skins to wipe the hands upon, he is judged to be - the bravest man. Many also make cloaks to wear of the skins stripped off, - sewing them together like shepherds' cloaks of skins; <a - href="#link4note-66" name="link4noteref-66" id="link4noteref-66">66</a> - and many take the skin together with the finger-nails off the right hands - of their enemies when they are dead, and make them into covers for their - quivers: now human skin it seems is both thick and glossy in appearance, - more brilliantly white than any other skin. Many also take the skins off - the whole bodies of men and stretch them on pieces of wood and carry them - about on their horses. - </p> - <p> - 65. Such are their established customs about these things; and to the - skulls themselves, not of all but of their greatest enemies, they do thus:—the - man saws off all below the eyebrows and clears out the inside; and if he - is a poor man he only stretches ox-hide round it and then makes use of it; - but if he be rich, besides stretching the ox-hide he gilds it over within, - and makes use of it as a drinking-cup. They do this also if any of their - own family have been at variance with them and the man gets the better of - his adversary in trial before the king; and when strangers come to him - whom he highly esteems, he sets these skulls before them, and adds the - comment that they being of his own family had made war against him, and - that he had got the better of them; and this they hold to be a proof of - manly virtue. - </p> - <p> - 66. Once every year each ruler of a district mixes in his own district a - bowl of wine, from which those of the Scythians drink by whom enemies have - been slain; but those by whom this has not been done do not taste of the - wine, but sit apart dishonoured; and this is the greatest of all disgraces - among them: but those of them who have slain a very great number of men, - drink with two cups together at the same time. - </p> - <p> - 67. Diviners there are many among the Scythians, and they divine with a - number of willow rods in the following manner:—they bring large - bundles of rods, and having laid them on the ground they unroll them, and - setting each rod by itself apart they prophesy; and while speaking thus, - they roll the rods together again, and after that they place them in order - a second time one by one. <a href="#link4note-67" name="link4noteref-67" - id="link4noteref-67">67</a> This manner of divination they have from their - fathers: but the Enareës or "man-women" <a href="#link4note-68" - name="link4noteref-68" id="link4noteref-68">68</a> say that Aphrodite gave - them the gift of divination, and they divine accordingly with the bark of - the linden-tree. Having divided the linden-bark into three strips, the man - twists them together in his fingers and untwists them again, and as he - does this he utters the oracle. - </p> - <p> - 68. When the king of the Scythians is sick, he sends for three of the - diviners, namely those who are most in repute, who divine in the manner - which has been said: and these say for the most part something like this, - namely that so and so has sworn falsely by the hearth of the king, and - they name one of the citizens, whosoever it may happen to be: now it is - the prevailing custom of the Scythians to swear by the hearth of the king - at the times when they desire to swear the most solemn oath. He then who - they say has sworn falsely, is brought forthwith held fast on both sides; - and when he has come the diviners charge him with this, that he is shown - by their divination to have sworn falsely by the hearth of the king, and - that for this reason the king is suffering pain: and he denies and says - that he did not swear falsely, and complains indignantly: and when he - denies it, the king sends for other diviners twice as many in number, and - if these also by looking into their divination pronounce him guilty of - having sworn falsely, at once they cut off the man's head, and the - diviners who came first part his goods among them by lot; but if the - diviners who came in afterwards acquit him, other diviners come in, and - again others after them. If then the greater number acquit the man, the - sentence is that the first diviners shall themselves be put to death. - </p> - <p> - 69. They put them to death accordingly in the following manner:—first - they fill a waggon with brushwood and yoke oxen to it; then having bound - the feet of the diviners and tied their hands behind them and stopped - their mouths with gags, they fasten them down in the middle of the - brushwood, and having set fire to it they scare the oxen and let them go: - and often the oxen are burnt to death together with the diviners, and - often they escape after being scorched, when the pole to which they are - fastened has been burnt: and they burn the diviners in the manner - described for other causes also, calling them false prophets. Now when the - king puts any to death, he does not leave alive their sons either, but he - puts to death all the males, not doing any hurt to the females. - </p> - <p> - 70. In the following manner the Scythians make oaths to whomsoever they - make them:—they pour wine into a great earthenware cup and mingle - with it blood of those who are taking the oath to one another, either - making a prick with an awl or cutting with a dagger a little way into - their body, and then they dip into the cup a sword and arrows and a - battle-axe and a javelin; and having done this, they invoke many curses on - the breaker of the oath, and afterwards they drink it off, both they who - are making the oath and the most honourable of their company. - </p> - <p> - 71. The burial-place of the kings is in the land of the Gerrians, the - place up to which the Borysthenes is navigable. In this place, when their - king has died, they make a large square excavation in the earth; and when - they have made this ready, they take up the corpse (the body being covered - over with wax and the belly ripped up and cleansed, and then sewn together - again, after it has been filled with <i>kyperos</i> <a href="#link4note-69" - name="link4noteref-69" id="link4noteref-69">69</a> cut up and spices and - parsley-seed and anise), and they convey it in a waggon to another nation. - Then those who receive the corpse thus conveyed to them do the same as the - Royal Scythians, that is they cut off a part of their ear and shave their - hair round about and cut themselves all over the arms and tear their - forehead and nose and pass arrows through their left hand. Thence they - convey in the waggon the corpse of the king to another of the nations over - whom they rule; and they to whom they came before accompany them: and when - they have gone round to all conveying the corpse, then they are in the - land of the Gerrians, who have their settlements furthest away of all the - nations over whom they rule, and they have reached the spot where the - burial place is. After that, having placed the corpse in the tomb upon a - bed of leaves, they stick spears along on this side and that of the corpse - and stretch pieces of wood over them, and then they cover the place in - with matting. Then they strangle and bury in the remaining space of the - tomb one of the king's mistresses, his cup-bearer, his cook, his - horse-keeper, his attendant, and his bearer of messages, and also horses, - and a first portion of all things else, and cups of gold; for silver they - do not use at all, nor yet bronze. <a href="#link4note-70" - name="link4noteref-70" id="link4noteref-70">70</a> Having thus done they - all join together to pile up a great mound, vying with one another and - zealously endeavouring to make it as large as possible. - </p> - <p> - 72. Afterwards, when the year comes round again, they do as follows:—they - take the most capable of the remaining servants,—and these are - native Scythians, for those serve him whom the king himself commands to do - so, and his servants are not bought for money,—of these attendants - then they strangle fifty and also fifty of the finest horses; and when - they have taken out their bowels and cleansed the belly, they fill it with - chaff and sew it together again. Then they set the half of a wheel upon - two stakes with the hollow side upwards, and the other half of the wheel - upon other two stakes, and in this manner they fix a number of these; and - after this they run thick stakes through the length of the horses as far - as the necks, and they mount them upon the wheels; and the front pieces of - wheel support the shoulders of the horses, while those behind bear up - their bellies, going by the side of the thighs; and both front and hind - legs hang in the air. On the horses they put bridles and bits, and stretch - the bridles tight in front of them and then tie them up to pegs: and of - the fifty young men who have been strangled they mount each one upon his - horse, having first <a href="#link4note-71" name="link4noteref-71" - id="link4noteref-71">71</a> run a straight stake through each body along - by the spine up to the neck; and a part of this stake projects below, - which they fasten into a socket made in the other stake that runs through - the horse. Having set horsemen such as I have described in a circle round - the tomb, they then ride away. - </p> - <p> - 73. Thus they bury their kings; but as for the other Scythians, when they - die their nearest relations carry them round laid in waggons to their - friends in succession; and of them each one when he receives the body - entertains those who accompany it, and before the corpse they serve up of - all things about the same quantity as before the others. Thus private - persons are carried about for forty days, and then they are buried: and - after burying them the Scythians cleanse themselves in the following way:—they - soap their heads and wash them well, and then, for their body, they set up - three stakes leaning towards one another and about them they stretch - woollen felt coverings, and when they have closed them as much as possible - they throw stones heated red-hot into a basin placed in the middle of the - stakes and the felt coverings. - </p> - <p> - 74. Now they have hemp growing in their land, which is very like flax - except in thickness and in height, for in these respects the hemp is much - superior. This grows both of itself and with cultivation; and of it the - Thracians even make garments, which are very like those made of flaxen - thread, so that he who was not specially conversant with it would not be - able to decide whether the garments were of flax or of hemp; and he who - had not before seen stuff woven of hemp would suppose that the garment was - made of flax. - </p> - <p> - 75. The Scythians then take the seed of this hemp and creep under the felt - coverings, and then they throw the seed upon the stones which have been - heated red-hot: and it burns like incense and produces a vapour so thick - that no vapour-bath in Hellas would surpass it: and the Scythians being - delighted with the vapour-bath howl like wolves. <a href="#link4note-72" - name="link4noteref-72" id="link4noteref-72">72</a> This is to them instead - of washing, for in fact they do not wash their bodies at all in water. - Their women however pound with a rough stone the wood of the cypress and - cedar and frankincense tree, pouring in water with it, and then with this - pounded stuff, which is thick, they plaster over all their body and also - their face; and not only does a sweet smell attach to them by reason of - this, but also when they take off the plaster on the next day, their skin - is clean and shining. - </p> - <p> - 76. This nation also <a href="#link4note-73" name="link4noteref-73" - id="link4noteref-73">73</a> is very averse to adopting strange customs, - rejecting even those of other tribes among themselves, <a - href="#link4note-74" name="link4noteref-74" id="link4noteref-74">74</a> - but especially those of the Hellenes, as the history of Anacharsis and - also afterwards of Skyles proved. <a href="#link4note-75" - name="link4noteref-75" id="link4noteref-75">75</a> For as to Anacharsis - first, when he was returning to the abodes of the Scythians, after having - visited many lands <a href="#link4note-76" name="link4noteref-76" - id="link4noteref-76">76</a> and displayed in them much wisdom, as he - sailed through the Hellespont he put in to Kyzicos: and since he found the - people of Kyzicos celebrating a festival very magnificently in honour of - the Mother of the gods, Anacharsis vowed to the Mother that if he should - return safe and sound to his own land, he would both sacrifice to her with - the same rites as he saw the men of Kyzicos do, and also hold a night - festival. So when he came to Scythia he went down into the region called - Hylaia (this is along by the side of the racecourse of Achilles and is - quite full, as it happens, of trees of all kinds),—into this, I say, - Anacharsis went down, and proceeded to perform all the ceremonies of the - festival in honour of the goddess, with a kettle-drum and with images hung - about himself. And one of the Scythians perceived him doing this and - declared it to Saulios the king; and the king came himself also, and when - he saw Anacharsis doing this, he shot him with an arrow and killed him. - Accordingly at the present time if one asks about Anacharsis, the - Scythians say that they do not know him, and for this reason, because he - went out of his own country to Hellas and adopted foreign customs. And as - I heard from Tymnes the steward <a href="#link4note-77" - name="link4noteref-77" id="link4noteref-77">77</a> of Ariapeithes, he was - the uncle on the father's side of Idanthyrsos king of the Scythians, and - the son of Gnuros, the son of Lycos, the son of Spargapeithes. If then - Anacharsis was of this house, let him know that he died by the hand of his - brother, for Idanthyrsos was the son of Saulios, and Saulios was he who - killed Anacharsis. - </p> - <p> - 77. However I have heard also another story, told by the Peloponnesians, - that Anacharsis was sent out by the king of the Scythians, and so made - himself a disciple of Hellas; and that when he returned back he said to - him that had sent him forth, that the Hellenes were all busied about every - kind of cleverness except the Lacedemonians; but these alone knew how to - exchange speech sensibly. This story however has been invented <a - href="#link4note-78" name="link4noteref-78" id="link4noteref-78">78</a> - without any ground by the Hellenes themselves; and however that may be, - the man was slain in the way that was related above. - </p> - <p> - 78. This man then fared thus badly by reason of foreign customs and - communication with Hellenes; and very many years afterwards Skyles the son - of Ariapeithes suffered nearly the same fate as he. For Ariapeithes the - king of the Scythians with other sons had Skyles born to him: and he was - born of a woman who was of Istria, and certainly not a native of Scythia; - and this mother taught him the language and letters of Hellas. Afterwards - in course of time Ariapeithes was brought to his end by treachery at the - hands of Spargapeithes the king of the Agathyrsians, and Skyles succeeded - to the kingdom; and he took not only that but also the wife of his father, - whose name was Opoia: this Opoia was a native Scythian and from her was - born Oricos to Ariapeithes. Now when Skyles was king of the Scythians, he - was by no means satisfied with the Scythian manner of life, but was much - more inclined towards Hellenic ways because of the training with which he - had been brought up, and he used to do somewhat as follows:—When he - came with the Scythians in arms to the city of the Borysthenites (now - these Borysthenites say that they are of Miletos),—when Skyles came - to these, he would leave his band in the suburbs of the city and go - himself within the walls and close the gates. After that he would lay - aside his Scythian equipments and take Hellenic garments, and wearing them - he would go about in the market-place with no guards or any other man - accompanying him (and they watched the gates meanwhile, that none of the - Scythians might see him wearing this dress): and while in other respects - too he adopted Hellenic manners of life, he used also to perform worship - to the gods according to the customs of the Hellenes. Then having stayed a - month or more than that, he would put on the Scythian dress and depart. - This he did many times, and he both built for himself a house in - Borysthenes and also took to it a woman of the place as his wife. - </p> - <p> - 79. Since however it was fated that evil should happen to him, it happened - by an occasion of this kind:—he formed a desire to be initiated in - the rites of Bacchus-Dionysos, and as he was just about to receive <a - href="#link4note-79" name="link4noteref-79" id="link4noteref-79">79</a> - the initiation, there happened a very great portent. He had in the city of - the Borysthenites a house of great size and built with large expense, of - which also I made mention a little before this, and round it were placed - sphinxes and griffins of white stone: on this house Zeus <a - href="#link4note-7901" name="link4noteref-7901" id="link4noteref-7901">7901</a> - caused a bolt to fall; and the house was altogether burnt down, but Skyles - none the less for this completed his initiation. Now the Scythians make - the rites of Bacchus a reproach against the Hellenes, for they say that it - is not fitting to invent a god like this, who impels men to frenzy. So - when Skyles had been initiated into the rites of Bacchus, one of the - Borysthenites went off <a href="#link4note-80" name="link4noteref-80" - id="link4noteref-80">80</a> to the Scythians and said: "Whereas ye laugh - at us, O Scythians, because we perform the rite of Bacchus and because the - god seizes us, now this divinity has seized also your king; and he is both - joining in the rite of Bacchus and maddened by the influence of the god. - And if ye disbelieve me, follow and I will show you." The chief men of the - Scythians followed him, and the Borysthenite led them secretly into the - town and set them upon a tower. So when Skyles passed by with the company - of revellers, and the Scythians saw him joining in the rite of Bacchus, - they were exceedingly grieved at it, and they went out and declared to the - whole band that which they had seen. - </p> - <p> - 80. After this when Skyles was riding out again to his own abode, the - Scythians took his brother Octamasades for their leader, who was a son of - the daughter of Teres, and made insurrection against Skyles. He then when - he perceived that which was being done to his hurt and for what reason it - was being done, fled for refuge to Thrace; and Octamasades being informed - of this, proceeded to march upon Thrace. So when he had arrived at the - river Ister, the Thracians met him; and as they were about to engage - battle, Sitalkes sent a messenger to Octamasades and said: "Why must we - make trial of one another in fight? Thou art my sister's son and thou hast - in thy power my brother. Do thou give him back to me, and I will deliver - to thee thy brother Skyles: and let us not either of us set our armies in - peril, either thou or I." Thus Sitalkes proposed to him by a herald; for - there was with Octamasades a brother of Sitalkes, who had gone into exile - for fear of him. And Octamasades agreed to this, and by giving up his own - mother's brother to Sitalkes he received his brother Skyles in exchange: - and Sitalkes when he received his brother led him away as a prisoner, but - Octamasades cut off the head of Skyles there upon the spot. Thus do the - Scythians carefully guard their own customary observances, and such are - the penalties which they inflict upon those who acquire foreign customs - besides their own. - </p> - <p> - 81. How many the Scythians are I was not able to ascertain precisely, but - I heard various reports of the number: for reports say both that they are - very many in number and also that they are few, at least as regards the - true Scythians. <a href="#link4note-81" name="link4noteref-81" - id="link4noteref-81">81</a> Thus far however they gave me evidence of my - own eyesight:—there is between the river Borysthenes and the Hypanis - a place called Exampaios, of which also I made mention somewhat before - this, saying that there was in it a spring of bitter water, from which the - water flows and makes the river Hypanis unfit to drink. In this place - there is set a bronze bowl, in size at least six times as large as the - mixing-bowl at the entrance of the Pontus, which Pausanias the son of - Cleombrotos dedicated: and for him who has never seen that, I will make - the matter clear by saying that the bowl in Scythia holds easily six - hundred amphors, <a href="#link4note-82" name="link4noteref-82" - id="link4noteref-82">82</a> and the thickness of this Scythian bowl is six - fingers. This then the natives of the place told me had been made of - arrow-heads: for their king, they said, whose name was Ariantas, wishing - to know how many the Scythians were, ordered all the Scythians to bring - one arrow-head, each from his own arrow, and whosoever should not bring - one, he threatened with death. So a great multitude of arrow-heads was - brought, and he resolved to make of them a memorial and to leave it behind - him: from these then, they said, he made this bronze bowl and dedicated it - in this place Exampaios. - </p> - <p> - 82. This is what I heard about the number of the Scythians. Now this land - has no marvellous things except that it has rivers which are by far larger - and more numerous than those of any other land. One thing however shall be - mentioned which it has to show, and which is worthy of wonder even besides - the rivers and the greatness of the plain, that is to say, they point out - a footprint of Heracles in the rock by the bank of the river Tyras, which - in shape is like the mark of a man's foot but in size is two cubits long. - This then is such as I have said; and I will go back now to the history - which I was about to tell at first. - </p> - <hr /> - <p> - 83. While Dareios was preparing to go against the Scythians and was - sending messengers to appoint to some the furnishing of a land-army, to - others that of ships, and to others the bridging over of the Thracian - Bosphorus, Artabanos, the son of Hystaspes and brother of Dareios, urged - him by no means to make the march against the Scythians, telling him how - difficult the Scythians were to deal with. Since however he did not - persuade him, though he gave him good counsel, he ceased to urge; and - Dareios, when all his preparations had been made, began to march his army - forth from Susa. - </p> - <p> - 84. Then one of the Persians, Oiobazos, made request to Dareios that as he - had three sons and all were serving in the expedition, one might be left - behind for him: and Dareios said that as he was a friend and made a - reasonable request, he would leave behind all the sons. So Oiobazos was - greatly rejoiced, supposing that his sons had been freed from service, but - Dareios commanded those who had the charge of such things to put to death - all the sons of Oiobazos. - </p> - <p> - 85. These then were left, having been slain upon the spot where they were: - and Dareios meanwhile set forth from Susa and arrived at the place on the - Bosphorus where the bridge of ships had been made, in the territory of - Chalcedon; and there he embarked in a ship and sailed to the so-called - Kyanean rocks, which the Hellenes say formerly moved backwards and - forwards; and taking his seat at the temple <a href="#link4note-83" - name="link4noteref-83" id="link4noteref-83">83</a> he gazed upon the - Pontus, which is a sight well worth seeing. Of all seas indeed it is the - most marvellous in its nature. The length of it is eleven thousand one - hundred furlongs, <a href="#link4note-84" name="link4noteref-84" - id="link4noteref-84">84</a> and the breadth, where it is broadest, three - thousand three hundred: and of this great Sea the mouth is but four - furlongs broad, and the length of the mouth, that is of the neck of water - which is called Bosphorus, where, as I said, the bridge of ships had been - made, is not less than a hundred and twenty furlongs. This Bosphorus - extends to the Propontis; and the Propontis, being in breadth five hundred - furlongs and in length one thousand four hundred, has its outlet into the - Hellespont, which is but seven furlongs broad at the narrowest place, - though it is four hundred furlongs in length: and the Hellespont runs out - into that expanse of sea which is called the Egean. - </p> - <p> - 86. These measurements I have made as follows:—a ship completes on - an average in a long day a distance of seventy thousand fathoms, and in a - night sixty thousand. Now we know that to the river Phasis from the mouth - of the Sea (for it is here that the Pontus is longest) is a voyage of nine - days and eight nights, which amounts to one hundred and eleven myriads <a - href="#link4note-85" name="link4noteref-85" id="link4noteref-85">85</a> of - fathoms; and these fathoms are eleven thousand one hundred furlongs. Then - from the land of the Sindians to Themiskyra on the river Thermodon (for - here is the broadest part of the Pontus) it is a voyage of three days and - two nights, which amounts to thirty-three myriads <a href="#link4note-86" - name="link4noteref-86" id="link4noteref-86">86</a> of fathoms or three - thousand three hundred furlongs. This Pontus then and also the Bosphorus - and the Hellespont have been measured by me thus, and their nature is such - as has been said: and this Pontus also has a lake which has its outlet - into it, which lake is not much less in size than the Pontus itself, and - it is called Maiotis and "Mother of the Pontus." - </p> - <p> - 87. Dareios then having gazed upon the Pontus sailed back to the bridge, - of which Mandrocles a Samian had been chief constructor; and having gazed - upon the Bosphorus also, he set up two pillars <a href="#link4note-8601" - name="link4noteref-8601" id="link4noteref-8601">8601</a> by it of white - stone with characters cut upon them, on the one Assyrian and on the other - Hellenic, being the names of all the nations which he was leading with - him: and he was leading with him all over whom he was ruler. The whole - number of them without the naval force was reckoned to be seventy myriads - <a href="#link4note-87" name="link4noteref-87" id="link4noteref-87">87</a> - including cavalry, and ships had been gathered together to the number of - six hundred. These pillars the Byzantians conveyed to their city after the - events of which I speak, and used them for the altar of Artemis Orthosia, - excepting one stone, which was left standing by the side of the temple of - Dionysos in Byzantion, covered over with Assyrian characters. Now the - place on the Bosphorus where Dareios made his bridge is, as I conclude, <a - href="#link4note-8701" name="link4noteref-8701" id="link4noteref-8701">8701</a> - midway between Byzantion and the temple at the mouth of the Pontus. - </p> - <p> - 88. After this Dareios being pleased with the floating bridge rewarded the - chief constructor of it, Mandrocles the Samian, with gifts tenfold; <a - href="#link4note-88" name="link4noteref-88" id="link4noteref-88">88</a> - and as an offering from these Mandrocles had a painting made of figures to - present the whole scene of the bridge over the Bosphorus and king Dareios - sitting in a prominent seat and his army crossing over; this he caused to - be painted and dedicated it as an offering in the temple of Hera, with the - following inscription: - </p> -<pre xml:space="preserve"> - "Bosphorus having bridged over, the straits fish-abounding, to Hera - Mandrocleës dedicates this, of his work to record; - A crown on himself he set, and he brought to the Samians glory, - And for Dareios performed everything after his mind." -</pre> - <p> - 89. This memorial was made of him who constructed the bridge: and Dareios, - after he had rewarded Mandrocles with gifts, passed over into Europe, - having first commanded the Ionians to sail into the Pontus as far as the - river Ister, and when they arrived at the Ister, there to wait for him, - making a bridge meanwhile over the river; for the chief of his naval force - were the Ionians, the Aiolians and the Hellespontians. So the fleet sailed - through between the Kyanean rocks and made straight for the Ister; and - then they sailed up the river a two days' voyage from the sea and - proceeded to make a bridge across the neck, as it were, of the river, - where the mouths of the Ister part off. Dareios meanwhile, having crossed - the Bosphorus on the floating bridge, was advancing through Thrace, and - when he came to the sources of the river Tearos he encamped for three - days. - </p> - <p> - 90. Now the Tearos is said by those who dwell near it to be the best of - all rivers, both in other respects which tend to healing and especially - for curing diseases of the skin <a href="#link4note-89" - name="link4noteref-89" id="link4noteref-89">89</a> both in men and in - horses: and its springs are thirty-eight in number, flowing all from the - same rock, of which some are cold and others warm. The way to them is of - equal length from the city of Heraion near Perinthos and from Apollonia - upon the Euxine Sea, that is to say two days' journey by each road. This - Tearos runs into the river Contadesdos and the Contadesdos into the - Agrianes and the Agrianes into the Hebros, which flows into the sea by the - city of Ainos. - </p> - <p> - 91. Dareios then, having come to this river and having encamped there, was - pleased with the river and set up a pillar there also, with an inscription - as follows: "The head-springs of the river Tearos give the best and - fairest water of all rivers; and to them came leading an army against the - Scythians the best and fairest of all men, Dareios the son of Hystaspes, - of the Persians and of all the Continent king." These were the words which - were there written. - </p> - <p> - 92. Dareios then set out from thence and came to another river whose name - is Artescos, which flows through the land of the Odrysians. Having come to - this river he did as follows:—he appointed a place for his army and - bade every man as he passed out by it place one stone in this appointed - place: and when the army had performed this, then he marched away his army - leaving behind great mounds of these stones. - </p> - <p> - 93. But before he came to the Ister he conquered first the Getai, who - believe in immortality: for the Thracians who occupy Salmydessos and are - settled above the cities of Apollonian and Mesambria, called the Kyrmianai - <a href="#link4note-90" name="link4noteref-90" id="link4noteref-90">90</a> - and the Nipsaioi, delivered themselves over to Dareios without fighting; - but the Getai, who are the bravest and the most upright in their dealings - of all the Thracians, having betaken themselves to obstinacy were - forthwith subdued. - </p> - <p> - 94. And their belief in immortality is of this kind, that is to say, they - hold that they do not die, but that he who is killed goes to Salmoxis, <a - href="#link4note-91" name="link4noteref-91" id="link4noteref-91">91</a> a - divinity, <a href="#link4note-92" name="link4noteref-92" - id="link4noteref-92">92</a> whom some of them call Gebeleizis; and at - intervals of four years <a href="#link4note-93" name="link4noteref-93" - id="link4noteref-93">93</a> they send one of themselves, whomsoever the - lot may select, as a messenger to Salmoxis, charging him with such - requests as they have to make on each occasion; and they send him thus:—certain - of them who are appointed for this have three javelins, and others - meanwhile take hold on both sides of him who is being sent to Salmoxis, - both by his hands and his feet, and first they swing him up, then throw - him into the air so as to fall upon the spear-points: and if when he is - pierced through he is killed, they think that the god is favourable to - them; but if he is not killed, they find fault with the messenger himself, - calling him a worthless man, and then having found fault with him they - send another: and they give him the charge beforehand, while he is yet - alive. These same Thracians also shoot arrows up towards the sky when - thunder and lightning come, and use threats to the god, not believing that - there exists any other god except their own. - </p> - <p> - 95. This Salmoxis I hear from the Hellenes who dwell about the Hellespont - and the Pontus, was a man, and he became a slave in Samos, and was in fact - a slave of Pythagoras the son of Mnesarchos. Then having become free he - gained great wealth, and afterwards returned to his own land: and as the - Thracians both live hardly and are rather simple-minded, this Salmoxis, - being acquainted with the Ionian way of living and with manners more - cultivated <a href="#link4note-94" name="link4noteref-94" - id="link4noteref-94">94</a> than the Thracians were used to see, since he - had associated with Hellenes (and not only that but with Pythagoras, not - the least able philosopher <a href="#link4note-95" name="link4noteref-95" - id="link4noteref-95">95</a> of the Hellenes), prepared a banqueting-hall, - <a href="#link4note-96" name="link4noteref-96" id="link4noteref-96">96</a> - where he received and feasted the chief men of the tribe and instructed - them meanwhile that neither he himself nor his guests nor their - descendants in succession after them would die; but that they would come - to a place where they would live for ever and have all things good. While - he was doing that which has been mentioned and was saying these things, he - was making for himself meanwhile a chamber under the ground; and when his - chamber was finished, he disappeared from among the Thracians and went - down into the underground chamber, where he continued to live for three - years: and they grieved for his loss and mourned for him as dead. Then in - the fourth year he appeared to the Thracians, and in this way the things - which Salmoxis said became credible to them. - </p> - <p> - 96. Thus they say that he did; but as to this matter and the chamber under - ground, I neither disbelieve it nor do I very strongly believe, but I - think that this Salmoxis lived many years before Pythagoras. However, - whether there ever lived a man Salmoxis, or whether he is simply a native - deity of the Getai, let us bid farewell to him now. - </p> - <p> - 97. These, I say, having such manners as I have said, were subdued by the - Persians and accompanied the rest of the army: and when Dareios and with - him the land-army arrived at the Ister, then after all had passed over, - Dareios commanded the Ionians to break up the floating bridge and to - accompany him by land, as well as the rest of the troops which were in the - ships: and when the Ionians were just about to break it up and to do that - which he commanded, Coës the son of Erxander, who was commander of the - Mytilenians, said thus to Dareios, having first inquired whether he was - disposed to listen to an opinion from one who desired to declare it: "O - king, seeing that thou art about to march upon a land where no cultivated - ground will be seen nor any inhabited town, do thou therefore let this - bridge remain where it is, leaving to guard it those same men who - constructed it. Then, if we find the Scythians and fare as we desire, we - have a way of return; and also even if we shall not be able to find them, - at least our way of return is secured: for that we should be worsted by - the Scythians in fight I never feared yet, but rather that we might not be - able to find them, and might suffer some disaster in wandering about. - Perhaps some one will say that in speaking thus I am speaking for my own - advantage, in order that I may remain behind; but in truth I am bringing - forward, O king, the opinion which I found best for thee, and I myself - will accompany thee and not be left behind." With this opinion Dareios was - very greatly pleased and made answer to him in these words: "Friend from - Lesbos, when I have returned safe to my house, be sure that thou appear - before me, in order that I may requite thee with good deeds for good - counsel." - </p> - <p> - 98. Having thus said and having tied sixty knots in a thong, he called the - despots of the Ionians to speak with him and said as follows: "Men of - Ionia, know that I have given up the opinion which I formerly declared - with regard to the bridge; and do ye keep this thong and do as I shall - say:—so soon as ye shall have seen me go forward against the - Scythians, from that time begin, and untie a knot on each day: and if - within this time I am not here, and ye find that the days marked by the - knots have passed by, then sail away to your own lands. Till then, since - our resolve has thus been changed, guard the floating bridge, showing all - diligence to keep it safe and to guard it. And thus acting, ye will do for - me a very acceptable service." Thus said Dareios and hastened on his march - forwards. - </p> - <hr /> - <p> - 99. Now in front of Scythia in the direction towards the sea <a - href="#link4note-97" name="link4noteref-97" id="link4noteref-97">97</a> - lies Thrace; and where a bay is formed in this land, there begins Scythia, - into which the Ister flows out, the mouth of the river being turned - towards the South-East Wind. Beginning at the Ister then I am about to - describe the coast land of the true Scythia, with regard to measurement. - At once from the Ister begins this original land of Scythia, and it lies - towards the midday and the South Wind, extending as far as the city called - Carkinitis. After this the part which lies on the coast of the same sea - still, a country which is mountainous and runs out in the direction of the - Pontus, is occupied by the Tauric race, as far as the peninsula which is - called the "Rugged Chersonese"; and this extends to the sea which lies - towards the East Wind: for two sides of the Scythian boundaries lie along - by the sea, one by the sea on the South, and the other by that on the - East, just as it is with Attica: and in truth the Tauroi occupy a part of - Scythia which has much resemblance to Attica; it is as if in Attica - another race and not the Athenians occupied the hill region <a - href="#link4note-98" name="link4noteref-98" id="link4noteref-98">98</a> of - Sunion, supposing it to project more at the point into the sea, that - region namely which is cut off by a line from Thoricos to Anaphlystos. - Such I say, if we may be allowed to compare small things such as this with - great, is the form of the Tauric land. <a href="#link4note-99" - name="link4noteref-99" id="link4noteref-99">99</a> For him however who has - not sailed along this part of the coast of Attica I will make it clear by - another comparison:—it is as if in Iapygia another race and not the - Iapygians had cut off for themselves and were holding that extremity of - the land which is bounded by a line beginning at the harbour of Brentesion - and running to Taras. And in mentioning these two similar cases I am - suggesting many other things also to which the Tauric land has - resemblance. - </p> - <p> - 100. After the Tauric land immediately come Scythians again, occupying the - parts above the Tauroi and the coasts of the Eastern sea, that is to say - the parts to the West of the Kimmerian Bosphorus and of the Maiotian lake, - as far as the river Tanaïs, which runs into the corner of this lake. In - the upper parts which tend inland Scythia is bounded (as we know) <a - href="#link4note-100" name="link4noteref-100" id="link4noteref-100">100</a> - by the Agathyrsians first, beginning from the Ister, and then by the - Neuroi, afterwards by the Androphagoi, and lastly by the Melanchlainoi. - </p> - <p> - 101. Scythia then being looked upon as a four-sided figure with two of its - sides bordered by the sea, has its border lines equal to one another in - each direction, that which tends inland and that which runs along by the - sea: for from Ister to the Borysthenes is ten days' journey, and from the - Borysthenes to the Maiotian lake ten days' more; and the distance inland - to the Melanchlainoi, who are settled above the Scythians, is a journey of - twenty days. Now I have reckoned the day's journey at two hundred - furlongs: <a href="#link4note-101" name="link4noteref-101" - id="link4noteref-101">101</a> and by this reckoning the cross lines of - Scythia <a href="#link4note-102" name="link4noteref-102" - id="link4noteref-102">102</a> would be four thousand furlongs in length, - and the perpendiculars which tend inland would be the same number of - furlongs. Such is the size of this land. - </p> - <hr /> - <p> - 102. The Scythians meanwhile having considered with themselves that they - were not able to repel the army of Dareios alone by a pitched battle, - proceeded to send messengers to those who dwelt near them: and already the - kings of these nations had come together and were taking counsel with one - another, since so great an army was marching towards them. Now those who - had come together were the kings of the Tauroi, Agathyrsians, Neuroi, - Androphagoi, Melanchlainoi, Gelonians, Budinoi and Sauromatai. - </p> - <p> - 103. Of these the Tauroi have the following customs:—they sacrifice - to the "Maiden" both ship-wrecked persons and also those Hellenes whom - they can capture by putting out to sea against them; <a - href="#link4note-103" name="link4noteref-103" id="link4noteref-103">103</a> - and their manner of sacrifice is this:—when they have made the first - offering from the victim they strike his head with a club: and some say - that they push the body down from the top of the cliff (for it is upon a - cliff that the temple is placed) and set the head up on a stake; but - others, while agreeing as to the heads, say nevertheless that the body is - not pushed down from the top of the cliff, but buried in the earth. This - divinity to whom they sacrifice, the Tauroi themselves say is Iphigeneia - the daughter of Agamemnon. Whatsoever enemies they have conquered they - treat in this fashion:—each man cuts off a head and bears it away to - his house; then he impales it on a long stake and sets it up above his - house raised to a great height, generally above the chimney; and they say - that these are suspended above as guards to preserve the whole house. This - people has its living by plunder and war. - </p> - <p> - 104. The Agathyrsians are the most luxurious of men and wear gold - ornaments for the most part: also they have promiscuous intercourse with - their women, in order that they may be brethren to one another and being - all nearly related may not feel envy or malice one against another. In - their other customs they have come to resemble the Thracians. - </p> - <p> - 105. The Neuroi practise the Scythian customs: and one generation before - the expedition of Dareios it so befell them that they were forced to quit - their land altogether by reason of serpents: for their land produced - serpents in vast numbers, and they fell upon them in still larger numbers - from the desert country above their borders; until at last being hard - pressed they left their own land and settled among the Budinoi. These men - it would seem are wizards; for it is said of them by the Scythians and by - the Hellenes who are settled in the Scythian land that once in every year - each of the Neuroi becomes a wolf for a few days and then returns again to - his original form. For my part I do not believe them when they say this, - but they say it nevertheless, and swear it moreover. - </p> - <p> - 106. The Androphagoi have the most savage manners of all human beings, and - they neither acknowledge any rule of right nor observe any customary law. - They are nomads and wear clothing like that of the Scythians, but have a - language of their own; and alone of all these nations they are man-eaters. - </p> - <p> - 107. The Melanchlainoi wear all of them black clothing, whence also they - have their name; and they practise the customs of the Scythians. - </p> - <p> - 108. The Budinoi are a very great and numerous race, and are all very - blue-eyed and fair of skin: and in their land is built a city of wood, the - name of which is Gelonos, and each side of the wall is thirty furlongs in - length and lofty at the same time, all being of wood; and the houses are - of wood also and the temples; for there are in it temples of Hellenic gods - furnished after Hellenic fashion with sacred images and altars and cells, - <a href="#link4note-104" name="link4noteref-104" id="link4noteref-104">104</a> - all of wood; and they keep festivals every other year <a - href="#link4note-105" name="link4noteref-105" id="link4noteref-105">105</a> - to Dionysos and celebrate the rites of Bacchus: for the Gelonians are - originally Hellenes, and they removed <a href="#link4note-106" - name="link4noteref-106" id="link4noteref-106">106</a> from the trading - stations on the coast and settled among the Budinoi; and they use partly - the Scythian language and partly the Hellenic. The Budinoi however do not - use the same language as the Gelonians, nor is their manner of living the - same: - </p> - <p> - 109, for the Budinoi are natives of the soil and a nomad people, and alone - of the nations in these parts feed on fir-cones; <a href="#link4note-107" - name="link4noteref-107" id="link4noteref-107">107</a> but the Gelonians - are tillers of the ground and feed on corn and have gardens, and resemble - them not at all either in appearance or in complexion of skin. However by - the Hellenes the Budinoi also are called Gelonians, not being rightly so - called. Their land is all thickly overgrown with forests of all kinds of - trees, and in the thickest forest there is a large and deep lake, and - round it marshy ground and reeds. In this are caught otters and beavers - and certainly other wild animals with square-shaped faces. The fur of - these is sewn as a fringe round their coats of skin, and the testicles are - made use of by them for curing diseases of the womb. - </p> - <p> - 110. About the Sauromatai the following tale is told:—When the - Hellenes had fought with the Amazons,—now the Amazons are called by - the Scythians <i>Oiorpata</i>, <a href="#link4note-108" - name="link4noteref-108" id="link4noteref-108">108</a> which name means in - the Hellenic tongue "slayers of men," for "man" they call <i>oior</i>, and - <i>pata</i> means "to slay,"—then, as the story goes, the Hellenes, - having conquered them in the battle at the Thermodon, were sailing away - and conveying with them in three ships as many Amazons as they were able - to take prisoners. These in the open sea set upon the men and cast them - out of the ships; but they knew nothing about ships, nor how to use - rudders or sails or oars, and after they had cast out the men they were - driven about by wave and wind and came to that part of the Maiotian lake - where Cremnoi stands; now Cremnoi is in the land of the free Scythians. <a - href="#link4note-109" name="link4noteref-109" id="link4noteref-109">109</a> - There the Amazons disembarked from their ships and made their way into the - country, and having met first with a troop of horses feeding they seized - them, and mounted upon these they plundered the property of the Scythians. - </p> - <p> - 111. The Scythians meanwhile were not able to understand the matter, for - they did not know either their speech or their dress or the race to which - they belonged, but were in wonder as to whence they had come and thought - that they were men, of an age corresponding to their appearance: and - finally they fought a battle against them, and after the battle the - Scythians got possession of the bodies of the dead, and thus they - discovered that they were women. They took counsel therefore and resolved - by no means to go on trying to kill them, but to send against them the - youngest men from among themselves, making conjecture of the number so as - to send just as many men as there were women. These were told to encamp - near them, and do whatsoever they should do; if however the women should - come after them, they were not to fight but to retire before them, and - when the women stopped, they were to approach near and encamp. This plan - was adopted by the Scythians because they desired to have children born - from them. - </p> - <p> - 112. The young men accordingly were sent out and did that which had been - commanded them: and when the Amazons perceived that they had not come to - do them any harm, they let them alone; and the two camps approached nearer - to one another every day: and the young men, like the Amazons, had nothing - except their arms and their horses, and got their living, as the Amazons - did, by hunting and by taking booty. - </p> - <p> - 113. Now the Amazons at midday used to scatter abroad either one by one or - by two together, dispersing to a distance from one another to ease - themselves; and the Scythians also having perceived this did the same - thing: and one of the Scythians came near to one of those Amazons who were - apart by themselves, and she did not repulse him but allowed him to lie - with her: and she could not speak to him, for they did not understand one - another's speech, but she made signs to him with her hand to come on the - following day to the same place and to bring another with him, signifying - to him that there should be two of them, and that she would bring another - with her. The young man therefore, when he returned, reported this to the - others; and on the next day he came himself to the place and also brought - another, and he found the Amazon awaiting him with another in her company. - Then hearing this the rest of the young men also in their turn tamed for - themselves the remainder of the Amazons; - </p> - <p> - 114, and after this they joined their camps and lived together, each man - having for his wife her with whom he had had dealings at first; and the - men were not able to learn the speech of the women, but the women came to - comprehend that of the men. So when they understood one another, the men - spoke to the Amazons as follows: "We have parents and we have possessions; - now therefore let us no longer lead a life of this kind, but let us go - away to the main body of our people and dwell with them; and we will have - you for wives and no others." They however spoke thus in reply: "We should - not be able to live with your women, for we and they have not the same - customs. We shoot with bows and hurl javelins and ride horses, but the - works of women we never learnt; whereas your women do none of these things - which we said, but stay in the waggons and work at the works of women, - neither going out to the chase nor anywhither else. We therefore should - not be able to live in agreement with them: but if ye desire to keep us - for your wives and to be thought honest men, go to your parents and obtain - from them your share of the goods, and then let us go and dwell by - ourselves." - </p> - <p> - 115. The young men agreed and did this; and when they had obtained the - share of the goods which belonged to them and had returned back to the - Amazons, the women spoke to them as follows: "We are possessed by fear and - trembling to think that we must dwell in this place, having not only - separated you from your fathers, but also done great damage to your land. - Since then ye think it right to have us as your wives, do this together - with us,—come and let us remove from this land and pass over the - river Tanaïs and there dwell." - </p> - <p> - 116. The young men agreed to this also, and they crossed over the Tanaïs - and made their way towards the rising sun for three days' journey from - Tanaïs, and also towards the North Wind for three days' journey from the - Maiotian lake: and having arrived at the place where they are now settled, - they took up their abode there: and from thenceforward the women of the - Sauromatai practise their ancient way of living, going out regularly on - horseback to the chase both in company with the men and apart from them, - and going regularly to war, and wearing the same dress as the men. - </p> - <p> - 117. And the Sauromatai make use of the Scythian tongue, speaking it - barbarously however from the first, since the Amazons did not learn it - thoroughly well. As regards marriages their rule is this, that no maiden - is married until she has slain a man of their enemies; and some of them - even grow old and die before they are married, because they are not able - to fulfil the requirement of the law. - </p> - <p> - 118. To the kings of these nations then, which have been mentioned in - order, the messengers of the Scythians came, finding them gathered - together, and spoke declaring to them how the Persian king, after having - subdued all things to himself in the other continent, had laid a bridge - over the neck of the Bosphorus and had crossed over to that continent, and - having crossed over and subdued the Thracians, was making a bridge over - the river Ister, desiring to bring under his power all these regions also. - "Do ye therefore," they said, "by no means stand aloof and allow us to be - destroyed, but let us become all of one mind and oppose him who is coming - against us. If ye shall not do so, we on our part shall either be forced - by necessity to leave our land, or we shall stay in it and make a treaty - with the invader; for what else can we do if ye are not willing to help - us? and for you after this <a href="#link4note-110" name="link4noteref-110" - id="link4noteref-110">110</a> it will be in no respect easier; for the - Persian has come not at all less against you than against us, nor will it - content him to subdue us and abstain from you. And of the truth of that - which we say we will mention a strong evidence: if the Persian had been - making his expedition against us alone, because he desired to take - vengeance for the former servitude, he ought to have abstained from all - the rest and to have come at once to invade our land, and he would thus - have made it clear to all that he was marching to fight against the - Scythians and not against the rest. In fact however, ever since he crossed - over to this continent, he has compelled all who came in his way to submit - to him, and he holds under him now not only the other Thracians but also - the Getai, who are our nearest neighbours." - </p> - <p> - 119. When the Scythians proposed this, the kings who had come from the - various nations took counsel together, and their opinions were divided. - The kings of the Gelonians, of the Budinoi and of the Sauromatai agreed - together and accepted the proposal that they should help the Scythians, - but those of the Agathyrsians, Neuroi, Androphagoi, Melanchlainoi and - Tauroi returned answer to the Scythians as follows: "If ye had not been - the first to do wrong to the Persians and to begin war, then we should - have surely thought that ye were speaking justly in asking for those - things for which ye now ask, and we should have yielded to your request - and shared your fortunes. As it is however, ye on the one hand made - invasion without us into their land, and bare rule over the Persians for - so long a time as God permitted you; and they in their turn, since the - same God stirs them up, are repaying you with the like. As for us however, - neither at that time did we do any wrong to these men nor now shall we - attempt to do any wrong to them unprovoked: if however the Persians shall - come against our land also, and do wrong first to us, we also shall refuse - to submit <a href="#link4note-111" name="link4noteref-111" - id="link4noteref-111">111</a>: but until we shall see this, we shall - remain by ourselves, for we are of opinion that the Persians have come not - against us, but against those who were the authors of the wrong." - </p> - <p> - 120. When the Scythians heard this answer reported, they planned not to - fight a pitched battle openly, since these did not join them as allies, - but to retire before the Persians and to drive away their cattle from - before them, choking up with earth the wells and the springs of water by - which they passed and destroying the grass from off the ground, having - parted themselves for this into two bodies; and they resolved that the - Sauromatai should be added to one of their divisions, namely that over - which Scopasis was king, and that these should move on, if the Persians - turned in that direction, straight towards the river Tanaïs, retreating - before him by the shore of the Maiotian lake; and when the Persian marched - back again, they should come after and pursue him. This was one division - of their kingdom, appointed to go by the way which has been said; and the - other two of the kingdoms, the large one over which Idanthyrsos was king, - and the third of which Taxakis was king, were to join together in one, - with the Gelonians and the Budinoi added to them, and they also were to - retire before the Persians one day's march in front of them, going on out - of their way and doing that which had been planned. First they were to - move on straight for the countries which had refused to give their - alliance, in order that they might involve these also in the war, and - though these had not voluntarily undertaken the war with the Persians, - they were to involve them in it nevertheless against their will; and after - that they were to return to their own land and attack the enemy, if it - should seem good to them in council so to do. - </p> - <p> - 121. Having formed this plan the Scythians went to meet the army of - Dareios, sending off the best of their horsemen before them as scouts; but - all <a href="#link4note-112" name="link4noteref-112" id="link4noteref-112">112</a> - the waggons in which their children and their women lived they sent on, - and with them all their cattle (leaving only so much as was sufficient to - supply them with food), and charged them that they should proceed - continually towards the North Wind. These, I say, were being carried on - before: - </p> - <p> - 122, but when the scouts who went in front of the Scythians discovered the - Persians distant about three days' march from Ister, then the Scythians - having discovered them continued to pitch their camp one day's march in - front, destroying utterly that which grew from the ground: and when the - Persians saw that the horsemen of the Scythians had made their appearance, - they came after them following in their track, while the Scythians - continually moved on. After this, since they had directed their march - towards the first of the divisions, the Persians continued to pursue - towards the East and the river Tanaïs; and when the Scythians crossed over - the river Tanaïs, the Persians crossed over after them and continued still - to pursue, until they had passed quite through the land of the Sauromatai - and had come to that of the Budinoi. - </p> - <p> - 123. Now so long as the Persians were passing through Scythia and the land - of the Sauromatai, they had nothing to destroy, seeing that the land was - bare, <a href="#link4note-113" name="link4noteref-113" - id="link4noteref-113">113</a> but when they invaded the land of the - Budinoi, then they fell in with the wooden wall, which had been deserted - by the Budinoi and left wholly unoccupied, and this they destroyed by - fire. Having done so they continued to follow on further in the tracks of - the enemy, until they had passed through the whole of this land and had - arrived at the desert. This desert region is occupied by no men, and it - lies above the land of the Budinoi, extending for a seven days' journey; - and above this desert dwell the Thyssagetai, and four large rivers flow - from them through the land of the Maiotians and run into that which is - called the Maiotian lake, their names being as follows,—Lycos, - Oaros, Tanaïs, Syrgis. <a href="#link4note-114" name="link4noteref-114" - id="link4noteref-114">114</a> - </p> - <p> - 124. When therefore Dareios came to the desert region, he ceased from his - course and halted his army upon the river Oaros. Having so done he began - to build eight large fortifications at equal distances from one another, - that is to say about sixty furlongs, of which the ruins still existed down - to my time; and while he was occupied in this, the Scythians whom he was - pursuing came round by the upper parts and returned back to Scythia. - Accordingly, since these had altogether disappeared and were no longer - seen by the Persians at all, Dareios left those fortifications half - finished, and turning back himself began to go towards the West, supposing - that these were the whole body of the Scythians and that they were flying - towards the West. - </p> - <p> - 125. And marching his army as quickly as possible, when he came to Scythia - he met with the two divisions of the Scythians together, and having fallen - in with these he continued to pursue them, while they retired out of his - way one day's journey in advance: and as Dareios did not cease to come - after them, the Scythians according to the plan which they had made - continued to retire before him towards the land of those who had refused - to give their alliance, and first towards that of the Melanchlainoi; and - when Scythians and Persians both together had invaded and disturbed these, - the Scythians led the way to the country of the Androphagoi; and when - these had also been disturbed, they proceeded to the land of the Neuroi; - and while these too were being disturbed, the Scythians went on retiring - before the enemy to the Agathyrsians. The Agathyrsians however, seeing - that their next neighbours also were flying from the Scythians and had - been disturbed, sent a herald before the Scythians invaded their land and - proclaimed to the Scythians not to set foot upon their confines, warning - them that if they should attempt to invade the country, they would first - have to fight with them. The Agathyrsians then having given this warning - came out in arms to their borders, meaning to drive off those who were - coming upon them; but the Melanchlainoi and Androphagoi and Neuroi, when - the Persians and Scythians together invaded them, did not betake - themselves to brave defence but forgot their former threat <a - href="#link4note-115" name="link4noteref-115" id="link4noteref-115">115</a> - and fled in confusion ever further towards the North to the desert region. - The Scythians however, when the Agathyrsians had warned them off, did not - attempt any more to come to these, but led the Persians from the country - of the Neuroi back to their own land. - </p> - <p> - 126. Now as this went on for a long time and did not cease, Dareios sent a - horseman to Idanthyrsos king of the Scythians and said as follows: "Thou - most wondrous man, why dost thou fly for ever, when thou mightest do of - these two things one?—if thou thinkest thyself able to make - opposition to my power, stand thou still and cease from wandering abroad, - and fight; but if thou dost acknowledge thyself too weak, cease then in - that case also from thy course, and come to speech with thy master, - bringing to him gifts of earth and water." - </p> - <p> - 127. To this the king of the Scythians Idanthyrsos made answer thus: "My - case, O Persian, stands thus:—Never yet did I fly because I was - afraid, either before this time from any other man, or now from thee; nor - have I done anything different now from that which I was wont to do also - in time of peace: and as to the cause why I do not fight with thee at - once, this also I will declare to thee. We have neither cities nor land - sown with crops, about which we should fear lest they should be captured - or laid waste, and so join battle more speedily with you; but if it be - necessary by all means to come to this speedily, know that we have - sepulchres in which our fathers are buried; therefore come now, find out - these and attempt to destroy them, and ye shall know then whether we shall - fight with you for the sepulchres or whether we shall not fight. Before - that however, unless the motion comes upon us, we shall not join battle - with thee. About fighting let so much as has been said suffice; but as to - masters, I acknowledge none over me but Zeus my ancestor and Hestia the - queen of the Scythians. To thee then in place of gifts of earth and water - I shall send such things as it is fitting that thou shouldest receive; and - in return for thy saying that thou art my master, for that I say, woe - betide thee." <a href="#link4note-116" name="link4noteref-116" - id="link4noteref-116">116</a> This is the proverbial "saying of the - Scythians." <a href="#link4note-117" name="link4noteref-117" - id="link4noteref-117">117</a> - </p> - <p> - 128. The herald then had departed to report this to Dareios; and the kings - of the Scythians, having heard mention of subjection to a master, were - filled with wrath. They sent accordingly the division which was appointed - to be joined with the Sauromatai, that division of which Scopasis was in - command, bidding them come to speech with the Ionians, namely those who - were guarding the bridge of the Ister, and meanwhile they who were left - behind resolved not to lead the Persians wandering about any more, but to - attack them constantly as they were getting provisions. Therefore they - observed the soldiers of Dareios as they got provisions, and did that - which they had determined: and the cavalry of the Scythians always routed - that of the enemy, but the Persian horsemen as they fled fell back upon - the men on foot, and these would come up to their assistance; and - meanwhile the Scythians when they had driven in the cavalry turned back, - fearing the men on foot. Also by night the Scythians used to make similar - attacks: - </p> - <p> - 129, and the thing which, strange to say, most helped the Persians and - hindered the Scythians in their attacks upon the camp of Dareios, I will - mention, namely the voice of the asses and the appearance of the mules; - for Scythia produces neither ass nor mule, as I have declared before, nor - is there at all in the Scythian country either ass or mule on account of - the cold. The asses accordingly by riotously braying used to throw into - confusion the cavalry of the Scythians; and often, as they were in the - middle of riding against the Persians, when the horses heard the voice of - the asses they turned back in confusion and were possessed with wonder, - pricking up their ears, because they had never heard such a voice nor seen - the form of the creature before. - </p> - <p> - 130. So far then the Persians had the advantage for a small part of the - war. <a href="#link4note-118" name="link4noteref-118" id="link4noteref-118">118</a> - But the Scythians, whenever they saw that the Persians were disquieted, - then in order that they might remain a longer time in Scythia and in - remaining might suffer by being in want of everything, would leave some of - their own cattle behind with the herdsmen, while they themselves rode out - of the way to another place, and the Persians would come upon the cattle - and take them, and having taken them they were elated at what they had - done. - </p> - <p> - 131. As this happened often, at length Dareios began to be in straits; and - the kings of the Scythians perceiving this sent a herald bearing as gifts - to Dareios a bird and a mouse and a frog and five arrows. The Persians - accordingly asked the bearer of the gifts as to the meaning of the gifts - which were offered; but he said that nothing more had been commanded to - him but to give them and get away as speedily as possible; and he bade the - Persians find out for themselves, if they had wisdom, that which the gifts - were meant to express. - </p> - <p> - 132. Having heard this the Persians took counsel with one another; and the - opinion of Dareios was that the Scythians were giving to him both - themselves and also earth and water, making his conjecture by this, namely - that a mouse is produced in the earth and feeds on the same produce of the - earth as man, and a frog in the water, while a bird has great resemblance - to a horse; <a href="#link4note-119" name="link4noteref-119" - id="link4noteref-119">119</a> and moreover that in giving the arrows they - were delivering up their own might in battle. This was the opinion - expressed by Dareios; but the opinion of Gobryas, one of the seven men who - killed the Magian, was at variance with it, for he conjectured that the - gifts expressed this: "Unless ye become birds and fly up into the heaven, - O Persians, or become mice and sink down under the earth, or become frogs - and leap into the lakes, ye shall not return back home, but shall be - smitten by these arrows." - </p> - <p> - 133. The Persians then, I say, were making conjecture of the gifts: and - meanwhile the single division of the Scythians, that which had been - appointed at first to keep guard along the Maiotian lake and then to go to - the Ister and come to speech with the Ionians, when they arrived at the - bridge spoke as follows: "Ionians, we have come bringing you freedom, if - at least ye are willing to listen to us; for we are informed that Dareios - gave you command to guard the bridge for sixty days only, and then, if he - had not arrived within that time, to get you away to your own land. Now - therefore, if ye do as we say, ye will be without blame from his part and - without blame also from ours: stay the appointed days and then after that - get you away." They then, when the Ionians had engaged themselves to do - this, hastened back again by the quickest way: - </p> - <p> - 134, and meanwhile, after the coming of the gifts to Dareios, the - Scythians who were left had arrayed themselves against the Persians with - both foot and horse, meaning to engage battle. Now when the Scythians had - been placed in battle-array, a hare darted through them into the space - between the two armies, and each company of them, as they saw the hare, - began to run after it. When the Scythians were thus thrown into disorder - and were raising loud cries, Dareios asked what was this clamour arising - from the enemy; and hearing that they were running after the hare, he said - to those men to whom he was wont to say things at other times: "These men - have very slight regard for us, and I perceive now that Gobryas spoke - rightly about the Scythian gifts. Seeing then that now I myself too think - that things are so, we have need of good counsel, in order that our - retreat homewards may be safely made." To this replied Gobryas and said: - "O king, even by report I was almost assured of the difficulty of dealing - with these men; and when I came I learnt it still more thoroughly, since I - saw that they were mocking us. Now therefore my opinion is, that as soon - as night comes on, we kindle the camp-fires as we are wont to do at other - times also, and deceive with a false tale those of our men who are weakest - to endure hardships, and tie up all the asses and get us away, before - either the Scythians make for the Ister to destroy the bridge or something - be resolved by the Ionians which may be our ruin." - </p> - <p> - 135. Thus Gobryas advised; and after this, when night came on, Dareios - acted on this opinion. Those of his men who were weakened by fatigue and - whose loss was of least account, these he left behind in the camp, and the - asses also tied up: and for the following reasons he left behind the asses - and the weaker men of his army,—the asses in order that they might - make a noise which should be heard, and the men really because of their - weakness, but on a pretence stated openly that he was about to attack the - Scythians with the effective part of the army, and that they meanwhile - were to be defenders of the camp. Having thus instructed those who were - left behind, and having kindled camp-fires, Dareios hastened by the - quickest way towards the Ister: and the asses, having no longer about them - the usual throng, <a href="#link4note-120" name="link4noteref-120" - id="link4noteref-120">120</a> very much more for that reason caused their - voice to be heard; <a href="#link4note-121" name="link4noteref-121" - id="link4noteref-121">121</a> so the Scythians, hearing the asses, - supposed surely that the Persians were remaining in their former place. - </p> - <p> - 136. But when it was day, those who were left behind perceived that they - had been betrayed by Dareios, and they held out their hands in submission - to the Scythians, telling them what their case was; and the Scythians, - when they heard this, joined together as quickly as possible, that is to - say the two combined divisions of the Scythians and the single division, - and also the Sauromatai, <a href="#link4note-122" name="link4noteref-122" - id="link4noteref-122">122</a> Budinoi, and Gelonians, and began to pursue - the Persians, making straight for the Ister: but as the Persian army for - the most part consisted of men on foot, and was not acquainted with the - roads (the roads not being marked with tracks), while the Scythian army - consisted of horsemen and was acquainted with the shortest cuts along the - way, they missed one another and the Scythians arrived at the bridge much - before the Persians. Then having learnt that the Persians had not yet - arrived, they said to the Ionians who were in the ships: "Ionians, the - days of your number are past, and ye are not acting uprightly in that ye - yet remain waiting: but as ye stayed before from fear, so now break up the - passage as quickly as ye may, and depart free and unhurt, <a - href="#link4note-123" name="link4noteref-123" id="link4noteref-123">123</a> - feeling thankfulness both to the gods and to the Scythians: and him who - was formerly your master we will so convince, that he shall never again - march with an army upon any nation." - </p> - <p> - 137. Upon this the Ionians took counsel together; and Miltiades the - Athenian on the one hand, who was commander and despot of the men of the - Chersonese in Hellespont, was of opinion that they should follow the - advice of the Scythians and set Ionia free: but Histiaios the Milesian was - of the opposite opinion to this; for he said that at the present time it - was by means of Dareios that each one of them was ruling as despot over a - city; and if the power of Dareios should be destroyed, neither he himself - would be able to bear rule over the Milesians, nor would any other of them - be able to bear rule over any other city; for each of the cities would - choose to have popular rather than despotic rule. When Histiaios declared - his opinion thus, forthwith all turned to this opinion, whereas at the - first they were adopting that of Miltiades. - </p> - <p> - 138. Now these were they who gave the vote between the two opinions, and - were men of consequence in the eyes of the king, <a href="#link4note-124" - name="link4noteref-124" id="link4noteref-124">124</a>—first the - despots of the Hellespontians, Daphnis of Abydos, Hippoclos of Lampsacos, - Herophantos of Parion, Metrodoros of Proconnesos, Aristagoras of Kyzicos, - and Ariston of Byzantion, these were those from the Hellespont; and from - Ionia, Strattis of Chios, Aiakes of Samos, Laodamas of Phocaia, and - Histiaios of Miletos, whose opinion had been proposed in opposition to - that of Miltiades; and of the Aiolians the only man of consequence there - present was Aristagoras of Kyme. - </p> - <p> - 139. When these adopted the opinion of Histiaios, they resolved to add to - it deeds and words as follows, namely to break up that part of the bridge - which was on the side towards the Scythians, to break it up, I say, for a - distance equal to the range of an arrow, both in order that they might be - thought to be doing something, though in fact they were doing nothing, and - for fear that the Scythians might make an attempt using force and desiring - to cross the Ister by the bridge: and in breaking up that part of the - bridge which was towards Scythia they resolved to say that they would do - all that which the Scythians desired. This they added to the opinion - proposed, and then Histiaios coming forth from among them made answer to - the Scythians as follows: "Scythians, ye are come bringing good news, and - it is a timely haste that ye make to bring it; and ye on your part give us - good guidance, while we on ours render to you suitable service. For, as ye - see, we are breaking up the passage, and we shall show all zeal in our - desire to be free: and while we are breaking up the bridge, it is fitting - that ye should be seeking for those of whom ye speak, and when ye have - found them, that ye should take vengeance on them on behalf of us as well - as of yourselves in such manner as they deserve." - </p> - <p> - 140. The Scythians then, believing for the second time that the Ionians - were speaking the truth, turned back to make search for the Persians, but - they missed altogether their line of march through the land. Of this the - Scythians themselves were the cause, since they had destroyed the pastures - for horses in that region and had choked up with earth the springs of - water; for if they had not done this, it would have been possible for them - easily, if they desired it, to discover the Persians: but as it was, by - those things wherein they thought they had taken their measures best, they - failed of success. The Scythians then on their part were passing through - those regions of their own land where there was grass for the horses and - springs of water, and were seeking for the enemy there, thinking that they - too were taking a course in their retreat through such country as this; - while the Persians in fact marched keeping carefully to the track which - they had made before, and so they found the passage of the river, though - with difficulty: <a href="#link4note-125" name="link4noteref-125" - id="link4noteref-125">125</a> and as they arrived by night and found the - bridge broken up, they were brought to the extreme of fear, lest the - Ionians should have deserted them. - </p> - <p> - 141. Now there was with Dareios an Egyptian who had a voice louder than - that of any other man on earth, and this man Dareios ordered to take his - stand upon the bank of the Ister and to call Histiaios of Miletos. He - accordingly proceeded to do so; and Histiaios, hearing the first hail, - produced all the ships to carry the army over and also put together the - bridge. - </p> - <p> - 142. Thus the Persians escaped, and the Scythians in their search missed - the Persians the second time also: and their judgment of the Ionians is - that on the one hand, if they be regarded as free men, they are the most - worthless and cowardly of all men, but on the other hand, if regarded as - slaves, they are the most attached to their master and the least disposed - to run away of all slaves. This is the reproach which is cast against the - Ionians by the Scythians. - </p> - <p> - 143. Dareios then marching through Thrace arrived at Sestos in the - Chersonese; and from that place, he passed over himself in his ships to - Asia, but to command his army in Europe he left Megabazos a Persian, to - whom Dareios once gave honour by uttering in the land of Persia <a - href="#link4note-126" name="link4noteref-126" id="link4noteref-126">126</a> - this saying:—Dareios was beginning to eat pomegranates, and at once - when he opened the first of them, Artabanos his brother asked him of what - he would desire to have as many as there were seeds in the pomegranate: - and Dareios said that he would desire to have men like Megabazos as many - as that in number, rather than to have Hellas subject to him. In Persia, I - say, he honoured him by saying these words, and at this time he left him - in command with eight myriads <a href="#link4note-127" - name="link4noteref-127" id="link4noteref-127">127</a> of his army. - </p> - <p> - 144. This Megabazos uttered one saying whereby he left of himself an - imperishable memory with the peoples of Hellespont: for being once at - Byzantion he heard that the men of Calchedon had settled in that region - seventeen years before the Byzantians, and having heard it he said that - those of Calchedon at that time chanced to be blind; for assuredly they - would not have chosen the worse place, when they might have settled in - that which was better, if they had not been blind. This Megabazos it was - who was left in command at that time in the land of the Hellespontians, - and he proceeded to subdue all who did not take the side of the Medes. - </p> - <hr /> - <p> - 145. He then was doing thus; and at this very same time a great expedition - was being made also against Libya, on an occasion which I shall relate - when I have first related this which follows.—The children's - children of those who voyaged in the Argo, having been driven forth by - those Pelasgians who carried away at Brauron the women of the Athenians,—having - been driven forth I say by these from Lemnos, had departed and sailed to - Lacedemon, and sitting down on Mount Taÿgetos they kindled a fire. The - Lacedemonians seeing this sent a messenger to inquire who they were and - from whence; and they answered the question of the messenger saying that - they were Minyai and children of heroes who sailed in the Argo, for <a - href="#link4note-128" name="link4noteref-128" id="link4noteref-128">128</a> - these, they said, had put in to Lemnos and propagated the race of which - they sprang. The Lacedemonians having heard the story of the descent of - the Minyai, sent a second time and asked for what purpose they had come - into the country and were causing a fire to blaze. They said that they had - been cast out by the Pelasgians, and were come now to the land of their - fathers, <a href="#link4note-129" name="link4noteref-129" - id="link4noteref-129">129</a> for most just it was that this should so be - done; and they said that their request was to be permitted to dwell with - these, having a share of civil rights and a portion allotted to them of - the land. And the Lacedemonians were content to receive the Minyai upon - the terms which they themselves desired, being most of all impelled to do - this by the fact that the sons of Tyndareus were voyagers in the Argo. So - having received the Minyai they gave them a share of land and distributed - them in the tribes; and they forthwith made marriages, and gave in - marriage to others the women whom they brought with them from Lemnos. - </p> - <p> - 146. However, when no very long time had passed, the Minyai forthwith - broke out into insolence, asking for a share of the royal power and also - doing other impious things: therefore the Lacedemonians resolved to put - them to death; and having seized them they cast them into a prison. Now - the Lacedemonians put to death by night all those whom they put to death, - but no man by day. When therefore they were just about to kill them, the - wives of the Minyai, being native Spartans and daughters of the first - citizens of Sparta, entreated to be allowed to enter the prison and come - to speech every one with her own husband: and they let them pass in, not - supposing that any craft would be practised by them. They however, when - they had entered, delivered to their husbands all the garments which they - were wearing, and themselves received those of their husbands: thus the - Minyai having put on the women's clothes went forth out of prison as - women, and having escaped in this manner they went again to Taÿgetos and - sat down there. - </p> - <p> - 147. Now at this very same time Theras the son of Autesion, the son of - Tisamenos, the son of Thersander, the son of Polyneikes, was preparing to - set forth from Lacedemon to found a settlement. This Theras, who was of - the race of Cadmos, was mother's brother to the sons of Aristodemos, - Eurysthenes and Procles; and while these sons were yet children, Theras as - their guardian held the royal power in Sparta. When however his nephews - were grown and had taken the power into their hands, then Theras, being - grieved that he should be ruled by others after he had tasted of rule - himself, said that he would not remain in Lacedemon, but would sail away - to his kinsmen. Now there were in the island which is now called Thera, - but formerly was called Callista, descendants of Membliaros the son of - Poikiles, a Phenician: for Cadmos the son of Agenor in his search for - Europa put in to land at the island which is now called Thera; and, - whether it was that the country pleased him when he had put to land, or - whether he chose to do so for any other reason, he left in this island, - besides other Phenicians, Membliaros also, of his own kinsmen. These - occupied the island called Callista for eight generations of men, before - Theras came from Lacedemon. - </p> - <p> - 148. To these then, I say, Theras was preparing to set forth, taking with - him people from the tribes, and intending to settle together with those - who have been mentioned, not with any design to drive them out, but on the - contrary claiming them very strongly as kinfolk. And when the Minyai after - having escaped from the prison went and sat down on Taÿgetos, Theras - entreated of the Lacedemonians, as they were proposing to put them to - death, that no slaughter might take place, and at the same time he engaged - himself to take them forth out of the land. The Lacedemonians having - agreed to this proposal, he sailed away with three thirty-oared galleys to - the descendants of Membliaros, not taking with him by any means all the - Minyai, but a few only; for the greater number of them turned towards the - land of the Paroreatai and Caucones, and having driven these out of their - country, they parted themselves into six divisions and founded in their - territory the following towns,—Lepreon, Makistos, Phrixai, Pyrgos, - Epion, Nudion; of these the Eleians sacked the greater number within my - own lifetime. The island meanwhile got its name of Thera after Theras <a - href="#link4note-130" name="link4noteref-130" id="link4noteref-130">130</a> - who led the settlement. - </p> - <p> - 149. And since his son said that he would not sail with him, therefore he - said that he would leave him behind as a sheep among wolves; and in - accordance with that saying this young man got the name of Oiolycos, <a - href="#link4note-131" name="link4noteref-131" id="link4noteref-131">131</a> - and it chanced that this name prevailed over his former name: then from - Oiolycos was begotten Aigeus, after whom are called the Aigeidai, a - powerful clan <a href="#link4note-132" name="link4noteref-132" - id="link4noteref-132">132</a> in Sparta: and the men of this tribe, since - their children did not live to grow up, established by the suggestion of - an oracle a temple to the Avenging Deities <a href="#link4note-133" - name="link4noteref-133" id="link4noteref-133">133</a> of Laïos and - OEdipus, and after this the same thing was continued <a - href="#link4note-134" name="link4noteref-134" id="link4noteref-134">134</a> - in Thera by the descendants of these men. - </p> - <p> - 150. Up to this point of the story the Lacedemonians agree in their report - with the men of Thera; but in what is to come it is those of Thera alone - who report that it happened as follows. Grinnos <a href="#link4note-135" - name="link4noteref-135" id="link4noteref-135">135</a> the son of Aisanios, - a descendant of the Theras who has been mentioned, and king of the island - of Thera, came to Delphi bringing the offering of a hecatomb from his - State; and there were accompanying him, besides others of the citizens, - also Battos the son of Polymnestos, who was by descent of the family of - Euphemos <a href="#link4note-136" name="link4noteref-136" - id="link4noteref-136">136</a> of the race of the Minyai. Now when Grinnos - the king of the Theraians was consulting the Oracle about other matters, - the Pythian prophetess gave answer bidding him found a city in Libya; and - he made reply saying: "Lord, <a href="#link4note-137" - name="link4noteref-137" id="link4noteref-137">137</a> I am by this time - somewhat old and heavy to stir, but do thou bid some one of these younger - ones do this." As he thus said he pointed towards Battos. So far at that - time: but afterwards when he had come away they were in difficulty about - the saying of the Oracle, neither having any knowledge of Libya, in what - part of the earth it was, nor venturing to send a colony to the unknown. - </p> - <p> - 151. Then after this for seven years there was no rain in Thera, and in - these years all the trees in their island were withered up excepting one: - and when the Theraians consulted the Oracle, the Pythian prophetess - alleged this matter of colonising Libya to be the cause. As then they had - no remedy for their evil, they sent messengers to Crete, to find out - whether any of the Cretans or of the sojourners in Crete had ever come to - Libya. These as they wandered round about the country came also the city - of Itanos, and there they met with a fisher for purple named Corobios, who - said that he had been carried away by winds and had come to Libya, and in - Libya to the island of Platea. This man they persuaded by payment of money - and took him to Thera, and from Thera there set sail men to explore, at - first not many in number; and Corobios having guided them to this same - island of Platea, they left Corobios there, leaving behind with him - provisions for a certain number of months, and sailed themselves as - quickly as possible to make report about the island to the men of Thera. - </p> - <p> - 152. Since however these stayed away longer than the time appointed, - Corobios found himself destitute; and after this a ship of Samos, of which - the master was Colaios, while sailing to Egypt was carried out of its - course and came to this island of Platea; and the Samians hearing from - Corobios the whole story left him provisions for a year. They themselves - then put out to sea from the island and sailed on, endeavouring to reach - Egypt but carried away continually by the East Wind; and as the wind did - not cease to blow, they passed through the Pillars of Heracles and came to - Tartessos, guided by divine providence. Now this trading-place was at that - time untouched by any, so that when these returned back home they made - profit from their cargo greater than any other Hellenes of whom we have - certain knowledge, with the exception at least of Sostratos the son of - Laodamas the Eginetan, for with him it is not possible for any other man - to contend. And the Samians set apart six talents, the tenth part of their - gains, and had a bronze vessel made like an Argolic mixing-bowl with round - it heads of griffins projecting in a row; and this they dedicated as an - offering in the temple of Hera, setting as supports under it three - colossal statues of bronze seven cubits in height, resting upon their - knees. By reason first of this deed great friendship was formed by those - of Kyrene and Thera with the Samians. - </p> - <p> - 153. The Theraians meanwhile, when they arrived at Thera after having left - Corobios in the island, reported that they had colonised an island on the - coast of Libya: and the men of Thera resolved to send one of every two - brothers selected by lot and men besides taken from all the regions of the - island, which are seven in number; and further that Battos should be both - their leader and their king. Thus then they sent forth two fifty-oared - galleys to Platea. - </p> - <p> - 154. This is the report of the Theraians; and for the remainder of the - account from this point onwards the Theraians are in agreement with the - men of Kyrene: from this point onwards, I say, since in what concerns - Battos the Kyrenians tell by no means the same tale as those of Thera; for - their account is this:—There is in Crete a city called Oäxos <a - href="#link4note-138" name="link4noteref-138" id="link4noteref-138">138</a> - in which one Etearchos became king, who when he had a daughter, whose - mother was dead, named Phronime, took to wife another woman - notwithstanding. She having come in afterwards, thought fit to be a - stepmother to Phronime in deed as well as in name, giving her evil - treatment and devising everything possible to her hurt; and at last she - brings against her a charge of lewdness and persuades her husband that the - truth is so. He then being convinced by his wife, devised an unholy deed - against the daughter: for there was in Oäxos one Themison, a merchant of - Thera, whom Etearchos took to himself as a guest-friend and caused him to - swear that he would surely serve him in whatsoever he should require: and - when he had caused him to swear this, he brought and delivered to him his - daughter and bade him take her away and cast her into the sea. Themison - then was very greatly vexed at the deceit practised in the matter of the - oath, and he dissolved his guest-friendship and did as follows, that is to - say, he received the girl and sailed away, and when he got out into the - open sea, to free himself from blame as regards the oath which Etearchos - had made him swear, he tied her on each side with ropes and let her down - into the sea, and then drew her up and came to Thera. - </p> - <p> - 155. After that, Polymnestos, a man of repute among the Theraians, - received Phronime from him and kept her as his concubine; and in course of - time there was born to him from her a son with an impediment in his voice - and lisping, to whom, as both Theraians and Kyrenians say, was given the - name Battos, but I think that some other name was then given, <a - href="#link4note-139" name="link4noteref-139" id="link4noteref-139">139</a> - and he was named Battos instead of this after he came to Libya, taking for - himself this surname from the oracle which was given to him at Delphi and - from the rank which he had obtained; for the Libyans call a king <i>battos</i>: - and for this reason, I think, the Pythian prophetess in her prophesying - called him so, using the Libyan tongue, because she knew that he would be - a king in Libya. For when he had grown to be a man, he came to Delphi to - inquire about his voice; and when he asked, the prophetess thus answered - him: - </p> -<pre xml:space="preserve"> - "For a voice thou camest, O Battos, but thee lord Phoebus Apollo - Sendeth as settler forth to the Libyan land sheep-abounding," -</pre> - <p> - just as if she should say using the Hellenic tongue, "For a voice thou - camest, O king." He thus made answer: "Lord, I came to thee to inquire - concerning my voice, but thou answerest me other things which are not - possible, bidding me go as a settler to Libya; but with what power, or - with what force of men should I go?" Thus saying he did not at all - persuade her to give him any other reply; and as she was prophesying to - him again the same things as before, Battos departed while she was yet - speaking, <a href="#link4note-140" name="link4noteref-140" - id="link4noteref-140">140</a> and went away to Thera. - </p> - <p> - 156. After this there came evil fortune both to himself and to the other - men of Thera; <a href="#link4note-141" name="link4noteref-141" - id="link4noteref-141">141</a> and the Theraians, not understanding that - which befell them, sent to Delphi to inquire about the evils which they - were suffering: and the Pythian prophetess gave them reply that if they - joined with Battos in founding Kyrene in Libya, they would fare the - better. After this the Theraians sent Battos with two fifty-oared galleys; - and these sailed to Libya, and then came away back to Thera, for they did - not know what else to do: and the Theraians pelted them with missiles when - they endeavoured to land, and would not allow them to put to shore, but - bade them sail back again. They accordingly being compelled sailed away - back, and they made a settlement in an island lying near the coast of - Libya, called, as was said before, Platea. This island is said to be of - the same size as the now existing city of Kyrene. - </p> - <p> - 157. In this they continued to dwell two years; but as they had no - prosperity, they left one of their number behind and all the rest sailed - away to Delphi, and having come to the Oracle they consulted it, saying - that they were dwelling in Libya and that, though they were dwelling - there, they fared none the better: and the Pythian prophetess made answer - to them thus: - </p> -<pre xml:space="preserve"> - "Better than I if thou knowest the Libyan land sheep-abounding, - Not having been there than I who have been, at thy wisdom I wonder." -</pre> - <p> - Having heard this Battos and his companions sailed away back again; for in - fact the god would not let them off from the task of settlement till they - had come to Libya itself: and having arrived at the island and taken up - him whom they had left, they made a settlement in Libya itself at a spot - opposite the island, called Aziris, which is enclosed by most fair woods - on both sides and a river flows by it on one side. - </p> - <p> - 158. In this spot they dwelt for six years; and in the seventh year the - Libyans persuaded them to leave it, making request and saying that they - would conduct them to a better region. So the Libyans led them from that - place making them start towards evening; and in order that the Hellenes - might not see the fairest of all the regions as they passed through it, - they led them past it by night, having calculated the time of daylight: - and this region is called Irasa. Then having conducted them to the - so-called spring of Apollo, they said, "Hellenes, here is a fit place for - you to dwell, for here the heaven is pierced with holes." - </p> - <p> - 159. Now during the lifetime of the first settler Battos, who reigned - forty years, and of his son Arkesilaos, who reigned sixteen years, the - Kyrenians continued to dwell there with the same number as <a - href="#link4note-142" name="link4noteref-142" id="link4noteref-142">142</a> - when they first set forth to the colony; but in the time of the third - king, called Battos the Prosperous, the Pythian prophetess gave an oracle - wherein she urged the Hellenes in general to sail and join with the - Kyrenians in colonising Libya. For the Kyrenians invited them, giving - promise of a division of land; and the oracle which she uttered was as - follows: - </p> -<pre xml:space="preserve"> - "Who to the land much desirèd, to Libya, afterwards cometh, - After the land be divided, <a href="#link4note-143" name="link4noteref-143" - id="link4noteref-143">143</a> I say he shall some day repent it." -</pre> - <p> - Then great numbers were gathered at Kyrene, and the Libyans who dwelt - round had much land cut off from their possessions; therefore they with - their king whose name was Adicran, as they were not only deprived of their - country but also were dealt with very insolently by the Kyrenians, sent to - Egypt and delivered themselves over to Apries king of Egypt. He then - having gathered a great army of Egyptians, sent it against Kyrene; and the - men of Kyrene marched out to the region of Irasa and to the spring Theste, - <a href="#link4note-144" name="link4noteref-144" id="link4noteref-144">144</a> - and there both joined battle with the Egyptians and defeated them in the - battle: for since the Egyptians had not before made trial of the Hellenes - in fight and therefore despised them, they were so slaughtered that but - few of them returned back to Egypt. In consequence of this and because - they laid the blame of it upon Apries, the Egyptians revolted from him. - </p> - <p> - 160. This Battos had a son called Arkesilaos, who first when he became - king made a quarrel with his own brothers, until they finally departed to - another region of Libya, and making the venture for themselves founded - that city which was then and is now called Barca; and at the same time as - they founded this, they induced the Libyans to revolt from the Kyrenians. - After this, Arkesilaos made an expedition against those Libyans who had - received them and who had also revolted from Kyrene, and the Libyans - fearing him departed and fled towards the Eastern tribes of Libyans: and - Arkesilaos followed after them as they fled, until he arrived in his - pursuit at Leucon in Libya, and there the Libyans resolved to attack him. - Accordingly they engaged battle and defeated the Kyrenians so utterly that - seven thousand hoplites of the Kyrenians fell there. After this disaster - Arkesilaos, being sick and having swallowed a potion, was strangled by his - brother Haliarchos, <a href="#link4note-145" name="link4noteref-145" - id="link4noteref-145">145</a> and Haliarchos was killed treacherously by - the wife of Arkesilaos, whose name was Eryxo. - </p> - <p> - 161. Then Battos the son of Arkesilaos succeeded to the kingdom, who was - lame and not sound in his feet: and the Kyrenians with a view to the - misfortune which had befallen them sent men to Delphi to ask what form of - rule they should adopt, in order to live in the best way possible; and the - Pythian prophetess bade them take to themselves a reformer of their State - from Mantineia of the Arcadians. The men of Kyrene accordingly made - request, and those of Mantineia gave them the man of most repute among - their citizens, whose name was Demonax. This man therefore having come to - Kyrene and having ascertained all things exactly, <a href="#link4note-146" - name="link4noteref-146" id="link4noteref-146">146</a> in the first place - caused them to have three tribes, distributing them thus:—one - division he made of the Theraians and their dependants, <a - href="#link4note-147" name="link4noteref-147" id="link4noteref-147">147</a> - another of the Peloponnesians and Cretans, and a third of all the - islanders. <a href="#link4note-148" name="link4noteref-148" - id="link4noteref-148">148</a> Then secondly for the king Battos he set - apart domains of land and priesthoods, but all the other powers which the - kings used to possess before, he assigned as of public right to the - people. - </p> - <p> - 162. During the reign of this Battos things continued to be thus, but in - the reign of his son Arkesilaos there arose much disturbance about the - offices of the State: for Arkesilaos son of Battos the Lame and of - Pheretime said that he would not suffer it to be according as the - Mantineian Demonax had arranged, but asked to have back the royal rights - of his forefathers. After this, stirring up strife he was worsted and went - as an exile to Samos, and his mother to Salamis in Cyprus. Now at that - time the ruler of Salamis was Euelthon, the same who dedicated as an - offering the censer at Delphi, a work well worth seeing, which is placed - in the treasury of the Corinthians. To him having come, Pheretime asked - him for an army to restore herself and her son to Kyrene. Euelthon however - was ready to give her anything else rather than that; and she when she - received that which he gave her said that this too was a fair gift, but - fairer still would be that other gift of an army for which she was asking. - As she kept saying this to every thing which was given, at last Euelthon - sent out to her a present of a golden spindle and distaff, with wool also - upon it: and when Pheretime uttered again the same saying about this - present, Euelthon said that such things as this were given as gifts to - women and not an army. - </p> - <p> - 163. Arkesilaos meanwhile, being in Samos, was gathering every one - together by a promise of dividing land; and while a great host was being - collected, Arkesilaos set out to Delphi to inquire of the Oracle about - returning from exile: and the Pythian prophetess gave him this answer: - "For four named Battos and four named Arkesilaos, eight generations of - men, Loxias grants to you to be kings of Kyrene, but beyond this he - counsels you not even to attempt it. Thou however must keep quiet when - thou hast come back to thy land; and if thou findest the furnace full of - jars, heat not the jars fiercely, but let them go with a fair wind: if - however thou heat the furnace fiercely, enter not thou into the place - flowed round by water; for if thou dost thou shalt die, both thou and the - bull which is fairer than all the rest." - </p> - <p> - 164. Thus the Pythian prophetess gave answer to Arkesilaos; and he, having - taken to him those in Samos, made his return to Kyrene; and when he had - got possession of the power, he did not remember the saying of the Oracle - but endeavoured to exact penalties from those of the opposite faction for - having driven him out. Of these some escaped out of the country - altogether, but some Arkesilaos got into his power and sent them away to - Cyprus to be put to death. These were driven out of their course to - Cnidos, and the men of Cnidos rescued them and sent them away to Thera. - Some others however of the Kyrenians fled to a great tower belonging to - Aglomachos a private citizen, and Arkesilaos burnt them by piling up - brushwood round. Then after he had done the deed he perceived that the - Oracle meant this, in that the Pythian prophetess forbade him, if he found - the jars in the furnace, to heat them fiercely; and he voluntarily kept - away from the city of the Kyrenians, fearing the death which had been - prophesied by the Oracle and supposing that Kyrene was flowed round by - water. <a href="#link4note-149" name="link4noteref-149" - id="link4noteref-149">149</a> Now he had to wife a kinswoman of his own, - the daughter of the king of Barca whose name was Alazeir: to him he came, - and men of Barca together with certain of the exiles from Kyrene, - perceiving him going about in the market-place, killed him, and also - besides him his father-in-law Alazeir. Arkesilaos accordingly, having - missed the meaning of the oracle, whether with his will or against his - will, fulfilled his own destiny. - </p> - <p> - 165. His mother Pheretime meanwhile, so long as Arkesilaos having worked - evil for himself dwelt at Barca, herself held the royal power of her son - at Kyrene, both exercising his other rights and also sitting in council: - but when she heard that her son had been slain in Barca, she departed and - fled to Egypt: for she had on her side services done for Cambyses the son - of Cyrus by Arkesilaos, since this was the Arkesilaos who had given over - Kyrene to Cambyses and had laid a tribute upon himself. Pheretime then - having come to Egypt sat down as a suppliant of Aryandes, bidding him help - her, and alleging as a reason that it was on account of his inclination to - the side of the Medes that her son had been slain. 166. Now this Aryandes - had been appointed ruler of the province of Egypt by Cambyses; and after - the time of these events he lost his life because he would measure himself - with Dareios. For having heard and seen that Dareios desired to leave - behind him as a memorial of himself a thing which had not been made by any - other king, he imitated him, until at last he received his reward: for - whereas Dareios refined gold and made it as pure as possible, and of this - caused coins to be struck, Aryandes, being ruler of Egypt, did the same - thing with silver; and even now the purest silver is that which is called - Aryandic. Dareios then having learnt that he was doing this put him to - death, bringing against him another charge of attempting rebellion. - </p> - <p> - 167. Now at the time of which I speak this Aryandes had compassion on - Pheretime and gave her all the troops that were in Egypt, both the land - and the sea forces, appointing Amasis a Maraphian to command the land-army - and Badres, of the race of the Pasargadai, to command the fleet: but - before he sent away the army, Aryandes despatched a herald to Barca and - asked who it was who had killed Arkesilaos; and the men of Barca all took - it upon themselves, for they said they suffered formerly many great evils - at his hands. Having heard this, Aryandes at last sent away the army - together with Pheretime. This charge then was the pretext alleged; but in - fact the army was being sent out (as I believe) for the purpose of - subduing Libya: for of the Libyans there are many nations of nations of - various kinds, and but few of them are subject to the king, while the - greater number paid no regard to Dareios. - </p> - <hr /> - <p> - 168. Now the Libyans have their dwelling as follows:—Beginning from - Egypt, first of the Libyans are settled the Adyrmachidai, who practise for - the most part the same customs as the Egyptians, but wear clothing similar - to that of the other Libyans. Their women wear a bronze ring <a - href="#link4note-150" name="link4noteref-150" id="link4noteref-150">150</a> - upon each leg, and they have long hair on their heads, and when they catch - their lice, each one bites her own in retaliation and then throws them - away. These are the only people of the Lybians who do this; and they alone - display to the king their maidens when they are about to be married, and - whosoever of them proves to be pleasing to the king is deflowered by him. - These Adyrmachidai extend along the coast from Egypt as far as the port - which is called Plynos. - </p> - <p> - 169. Next after these come the Giligamai, <a href="#link4note-151" - name="link4noteref-151" id="link4noteref-151">151</a> occupying the - country towards the West as far as the island of Aphrodisias. In the space - within this limit lies off the coast the island of Platea, where the - Kyrenians made their settlement; and on the coast of the mainland there is - Port Menelaos, and Aziris, where the Kyrenians used to dwell. From this - point begins the <i>silphion</i> <a href="#link4note-152" - name="link4noteref-152" id="link4noteref-152">152</a> and it extends along - the coast from the island of Platea as far as the entrance of the Syrtis. - This nation practises customs nearly resembling those of the rest. - </p> - <p> - 170. Next to the Giligamai on the West are the Asbystai: <a - href="#link4note-153" name="link4noteref-153" id="link4noteref-153">153</a> - these dwell above <a href="#link4note-154" name="link4noteref-154" - id="link4noteref-154">154</a> Kyrene, and the Asbystai do not reach down - the sea, for the region along the sea is occupied by Kyrenians. These most - of all the Libyans are drivers of four-horse chariots, and in the greater - number of their customs they endeavour to imitate the Kyrenians. - </p> - <p> - 171. Next after the Asbystai on the West come the Auchisai: these dwell - above Barca and reach down to the sea by Euesperides: and in the middle of - the country of the Auchisai dwell the Bacales, <a href="#link4note-155" - name="link4noteref-155" id="link4noteref-155">155</a> a small tribe, who - reach down to the sea by the city of Taucheira in the territory of Barca: - these practise the same customs as those above Kyrene. - </p> - <p> - 172. Next after these Auschisai towards the West come the Nasamonians, a - numerous race, who in the summer leave their flocks behind by the sea and - go up to the region of Augila to gather the fruit of the date-palms, which - grow in great numbers and very large and are all fruit-bearing: these hunt - the wingless locusts, and they dry them in the sun and then pound them up, - and after that they sprinkle them upon milk and drink them. Their custom - is for each man to have many wives, and they make their intercourse with - them common in nearly the same manner as the Massagetai, <a - href="#link4note-156" name="link4noteref-156" id="link4noteref-156">156</a> - that is they set up a staff in front of the door and so have intercourse. - When a Nasamonian man marries his first wife, the custom is for the bride - on the first night to go through the whole number of the guests having - intercourse with them, and each man when he has lain with her gives a - gift, whatsoever he has brought with him from his house. The forms of oath - and of divination which they use are as follows:—they swear by the - men among themselves who are reported to have been the most righteous and - brave, by these, I say, laying hands upon their tombs; and they divine by - visiting the sepulchral mounds of their ancestors and lying down to sleep - upon them after having prayed; and whatsoever thing the man sees in his - dream, this he accepts. They practise also the exchange of pledges in the - following manner, that is to say, one gives the other to drink from his - hand, and drinks himself from the hand of the other; and if they have no - liquid, they take of the dust from the ground and lick it. - </p> - <p> - 173. Adjoining the Nasamonians is the country of the Psylloi. These have - perished utterly in the following manner:—The South Wind blowing - upon them dried up all their cisterns of water, and their land was - waterless, lying all within the Syrtis. They then having taken a resolve - by common consent, marched in arms against the South Wind (I report that - which is reported by the Libyans), and when they had arrived at the sandy - tract, the South Wind blew and buried them in the sand. These then having - utterly perished, the Nasamonians from that time forward possess their - land. - </p> - <p> - 174. Above these towards the South Wind in the region of wild beasts dwell - the Garamantians, <a href="#link4note-157" name="link4noteref-157" - id="link4noteref-157">157</a> who fly from every man and avoid the company - of all; and they neither possess any weapon of war, nor know how to defend - themselves against enemies. - </p> - <p> - 175. These dwell above the Nasamonians; and next to the Nasamonians along - the sea coast towards the West come the Macai, who shave their hair so as - to leave tufts, letting the middle of their hair grow long, but round this - on all sides shaving it close to the skin; and for fighting they carry - shields made of ostrich skins. Through their land the river Kinyps runs - out into the sea, flowing from a hill called the "Hill of the Charites." - This Hill of the Charites is overgrown thickly with wood, while the rest - of Libya which has been spoken of before is bare of trees; and the - distance from the sea to this hill is two hundred furlongs. - </p> - <p> - 176. Next to these Macai are the Gindanes, whose women wear each of them a - number of anklets made of the skins of animals, for the following reason, - as it is said:—for every man who has commerce with her she binds on - an anklet, and the woman who has most is esteemed the best, since she has - been loved by the greatest number of men. - </p> - <p> - 177. In a peninsula which stands out into the sea from the land of these - Gindanes dwell the Lotophagoi, who live by eating the fruit of the <i>lotos</i> - only. Now the fruit of the lotos is in size like that of the mastich-tree, - and in flavour <a href="#link4note-158" name="link4noteref-158" - id="link4noteref-158">158</a> it resembles that of the date-palm. Of this - fruit the Lotophagoi even make for themselves wine. - </p> - <p> - 178. Next after the Lotophagoi along the sea-coast are the Machlyans, who - also make use of the lotos, but less than those above mentioned. These - extend to a great river named the river Triton, and this runs out into a - great lake called Tritonis, in which there is an island named Phla. About - this island they say there was an oracle given to the Lacedemonians that - they should make a settlement in it. - </p> - <p> - 179. The following moreover is also told, namely that Jason, when the Argo - had been completed by him under Mount Pelion, put into it a hecatomb and - with it also <a href="#link4note-159" name="link4noteref-159" - id="link4noteref-159">159</a> a tripod of bronze, and sailed round - Pelopponese, desiring to come to Delphi; and when in sailing he got near - Malea, a North Wind seized his ship and carried it off to Libya, and - before he caught sight of land he had come to be in the shoals of the lake - Tritonis. Then as he was at a loss how he should bring his ship forth, the - story goes that Triton appeared to him and bade Jason give him the tripod, - saying that he would show them the right course and let them go away - without hurt: and when Jason consented to it, then Triton showed them the - passage out between the shoals and set the tripod in his own temple, after - having first uttered a prophecy over the tripod <a href="#link4note-160" - name="link4noteref-160" id="link4noteref-160">160</a> and having declared - to Jason and his company the whole matter, namely that whensoever one of - the descendants of those who sailed with him in the Argo should carry away - this tripod, then it was determined by fate that a hundred cities of - Hellenes should be established about the lake Tritonis. Having heard this - the native Libyans concealed the tripod. - </p> - <p> - 180. Next to these Machlyans are the Auseans. These and the Machlyans - dwell round the lake Tritonis, and the river Triton is the boundary - between them: and while the Machlyans grow their hair long at the back of - the head, the Auseans do so in front. At a yearly festival of Athene their - maidens take their stand in two parties and fight against one another with - stones and staves, and they say that in doing so they are fulfilling the - rites handed down by their fathers for the divinity who was sprung from - that land, whom we call Athene: and those of the maidens who die of the - wounds received they call "false-maidens." But before they let them begin - the fight they do this:—all join together and equip the maiden who - is judged to be the fairest on each occasion, with a Corinthian helmet and - with full Hellenic armour, and then causing her to go up into a chariot - they conduct her round the lake. Now I cannot tell with what they equipped - the maidens in old time, before the Hellenes were settled near them; but I - suppose that they used to be equipped with Egyptian armour, for it is from - Egypt that both the shield and the helmet have come to the Hellenes, as I - affirm. They say moreover that Athene is the daughter of Poseidon and of - the lake Tritonis, and that she had some cause of complaint against her - father and therefore gave herself to Zeus, and Zeus made her his own - daughter. Such is the story which these tell; and they have their - intercourse with women in common, not marrying but having intercourse like - cattle: and when the child of any woman has grown big, he is brought - before a meeting of the men held within three months of that time, <a - href="#link4note-161" name="link4noteref-161" id="link4noteref-161">161</a> - and whomsoever of the men the child resembles, his son he is accounted to - be. - </p> - <p> - 181. Thus then have been mentioned those nomad Libyans who live along the - sea-coast: and above these inland is the region of Libya which has wild - beasts; and above the wild-beast region there stretches a raised belt of - sand, extending from Thebes of the Egyptians to the Pillars of Heracles. - In this belt at intervals of about ten days' journey there are fragments - of salt in great lumps forming hills, and at the top of each hill there - shoots up from the middle of the salt a spring of water cold and sweet; - and about the spring dwell men, at the furthest limit towards the desert, - and above the wild-beast region. First, at a distance of ten days' journey - from Thebes, are the Ammonians, whose temple is derived from that of the - Theban Zeus, for the image of Zeus in Thebes also, as I have said before, - <a href="#link4note-162" name="link4noteref-162" id="link4noteref-162">162</a> - has the head of a ram. These, as it chances, have also other water of a - spring, which in the early morning is warm; at the time when the market - fills, <a href="#link4note-163" name="link4noteref-163" - id="link4noteref-163">163</a> cooler; when midday comes, it is quite cold, - and then they water their gardens; but as the day declines, it abates from - its coldness, until at last, when the sun sets, the water is warm; and it - continues to increase in heat still more until it reaches midnight, when - it boils and throws up bubbles; and when midnight passes, it becomes - cooler gradually till dawn of day. This spring is called the fountain of - the Sun. - </p> - <p> - 182. After the Ammonians, as you go on along the belt of sand, at an - interval again of ten days' journey there is a hill of salt like that of - the Ammonians, and a spring of water, with men dwelling about it; and the - name of this place is Augila. To this the Nasamonians come year by year to - gather the fruit of the date-palms. - </p> - <p> - 183. From Augila at a distance again of ten days' journey there is another - hill of salt and spring of water and a great number of fruit-bearing - date-palms, as there are also in the other places: and men dwell here who - are called the Garmantians, a very great nation, who carry earth to lay - over the salt and then sow crops. From this point is the shortest way to - the Lotophagoi, for from these it is a journey of thirty days to the - country of the Garmantians. Among them also are produced the cattle which - feed backwards; and they feed backwards for this reason, because they have - their horns bent down forwards, and therefore they walk backwards as they - feed; for forwards they cannot go, because the horns run into the ground - in front of them; but in nothing else do they differ from other cattle - except in this and in the thickness and firmness to the touch <a - href="#link4note-164" name="link4noteref-164" id="link4noteref-164">164</a> - of their hide. These Garamantians of whom I speak hunt the "Cave-dwelling" - <a href="#link4note-165" name="link4noteref-165" id="link4noteref-165">165</a> - Ethiopians with their four-horse chariots, for the Cave-dwelling - Ethiopians are the swiftest of foot of all men about whom we hear report - made: and the Cave-dwellers feed upon serpents and lizards and such - creeping things, and they use a language which resembles no other, for in - it they squeak just like bats. - </p> - <p> - 184. From the Garmantians at a distance again of ten days' journey there - is another hill of salt and spring of water, and men dwell round it called - Atarantians, who alone of all men about whom we know are nameless; for - while all taken together have the name Atarantians, each separate man of - them has no name given to him. These utter curses against the Sun when he - is at his height, <a href="#link4note-166" name="link4noteref-166" - id="link4noteref-166">166</a> and moreover revile him with all manner of - foul terms, because he oppresses them by his burning heat, both themselves - and their land. After this at a distance of ten days' journey there is - another hill of salt and spring of water, and men dwell round it. Near - this salt hill is a mountain named Atlas, which is small in circuit and - rounded on every side; and so exceedingly lofty is it said to be, that it - is not possible to see its summits, for clouds never leave them either in - the summer or in the winter. This the natives say is the pillar of the - heaven. After this mountain these men got their name, for they are called - Atlantians; and it is said that they neither eat anything that has life - nor have any dreams. - </p> - <p> - 185. As far as these Atlantians I am able to mention in order the names of - those who are settled in the belt of sand; but for the parts beyond these - I can do so no more. However, the belt extends as far as the Pillars of - Heracles and also in the parts outside them: and there is a mine of salt - in it at a distance of ten days' journey from the Atlantians, and men - dwelling there; and these all have their houses built of the lumps of - salt, since these parts of Libya which we have now reached <a - href="#link4note-167" name="link4noteref-167" id="link4noteref-167">167</a> - are without rain; for if it rained, the walls being made of salt would not - be able to last: and the salt is dug up there both white and purple in - colour. <a href="#link4note-168" name="link4noteref-168" - id="link4noteref-168">168</a> Above the sand-belt, in the parts which are - in the direction of the South Wind and towards the interior of Libya, the - country is uninhabited, without water and without wild beasts, rainless - and treeless, and there is no trace of moisture in it. - </p> - <p> - 186. I have said that from Egypt as far as the lake Tritonis Libyans dwell - who are nomads, eating flesh and drinking milk; and these do not taste at - all of the flesh of cows, for the same reason as the Egyptians also - abstain from it, nor do they keep swine. Moreover the women of the - Kyrenians too think it not right to eat cows' flesh, because of the - Egyptian Isis, and they even keep fasts and celebrate festivals for her; - and the women of Barca, in addition from cows' flesh, do not taste of - swine either. - </p> - <p> - 187. Thus it is with these matters: but in the region to the West of lake - Tritonis the Libyans cease to be nomads, and they do not practise the same - customs, nor do to their children anything like that which the nomads are - wont to do; for the nomad Libyans, whether all of them I cannot say for - certain, but many of them, do as follows:—when their children are - four years old, they burn with a greasy piece of sheep's wool the veins in - the crowns of their heads, and some of them burn the veins of the temples, - so that for all their lives to come the cold humour may not run down from - their heads and do them hurt: and for this reason it is (they say) that - they are so healthy; for the Libyans are in truth the most healthy of all - races concerning which we have knowledge, whether for this reason or not I - cannot say for certain, but the most healthy they certainly are: and if, - when they burn the children, a convulsion comes on, they have found out a - remedy for this; for they pour upon them the water of a he-goat and so - save them. I report that which is reported by the Libyans themselves. - </p> - <p> - 188. The following is the manner of sacrifice which the nomads have:—they - cut off a part of the animal's ear as a first offering and throw it over - the house, <a href="#link4note-169" name="link4noteref-169" - id="link4noteref-169">169</a> and having done this they twist its neck. - They sacrifice only to the Sun and the Moon; that is to say, to these all - the Libyans sacrifice, but those who dwell round the lake Tritonis - sacrifice most of all to Athene, and next to Triton and Poseidon. - </p> - <p> - 189. It would appear also that the Hellenes made the dress and the <i>aigis</i> - of the images of Athene after the model of the Libyan women; for except - that the dress of the Libyan women is of leather, and the tassels which - hang from their <i>aigis</i> are not formed of serpents but of leather - thongs, in all other respects Athene is dressed like them. Moreover the - name too declares that the dress of the figures of Pallas has come from - Libya, for the Libyan women wear over their other garments bare goat-skins - (<i>aigeas</i>) with tasselled fringes and coloured over with red madder, - and from the name of these goat-skins the Hellenes formed the name <i>aigis</i>. - I think also that in these regions first arose the practice of crying - aloud during the performance of sacred rites, for the Libyan women do this - very well. <a href="#link4note-170" name="link4noteref-170" - id="link4noteref-170">170</a> The Hellenes learnt from the Libyans also - the yoking together of four horses. - </p> - <p> - 190. The nomads bury those who die just in the same manner as the - Hellenes, except only the Nasamonians: these bury bodies in a sitting - posture, taking care at the moment when the man expires to place him - sitting and not to let him die lying down on his back. They have dwellings - composed of the stems of asphodel entwined with rushes, and so made that - they can be carried about. Such are the customs followed by these tribes. - </p> - <p> - 191. On the West of the river Triton next after the Auseans come Libyans - who are tillers of the soil, and whose custom it is to possess fixed - habitations; and they are called Maxyans. They grow their hair long on the - right side of their heads and cut it short upon the left, and smear their - bodies over with red ochre. These say that they are of the men who came - from Troy. - </p> - <p> - This country and the rest of Libya which is towards the West is both much - more frequented by wild beasts and much more thickly wooded than the - country of the nomads: for whereas the part of Libya which is situated - towards the East, where the nomads dwell, is low-lying and sandy up to the - river Triton, that which succeeds it towards the West, the country of - those who till the soil, is exceedingly mountainous and thickly-wooded and - full of wild beasts: for in the land of these are found both the monstrous - serpent and the lion and the elephant, and bears and venomous snakes and - horned asses, besides the dog-headed men, and the headless men with their - eyes set in their breasts (at least so say the Libyans about them), and - the wild men and wild women, and a great multitude of other beasts which - are not fabulous like these. <a href="#link4note-171" - name="link4noteref-171" id="link4noteref-171">171</a> - </p> - <p> - 192. In the land of the nomads however there exist none of these, but - other animals as follows:—white-rump antelopes, gazelles, buffaloes, - asses, not the horned kind but others which go without water (for in fact - these never drink), oryes, <a href="#link4note-172" name="link4noteref-172" - id="link4noteref-172">172</a> whose horns are made into the sides of the - Phenician lyre (this animal is in size about equal to an ox), small foxes, - hyenas, porcupines, wild rams, wolves, <a href="#link4note-173" - name="link4noteref-173" id="link4noteref-173">173</a> jackals, panthers, - boryes, land-crocodiles about three cubits in length and very much - resembling lizards, ostriches, and small snakes, each with one horn: these - wild animals there are in this country, as well as those which exist - elsewhere, except the stag and the wild-boar; but Libya has no stags nor - wild boars at all. Also there are in this country three kinds of mice, one - is called the "two-legged" mouse, another the <i>zegeris</i> (a name which - is Libyan and signifies in the Hellenic tongue a "hill"), and a third the - "prickly" mouse. <a href="#link4note-174" name="link4noteref-174" - id="link4noteref-174">174</a> There are also weasels produced in the <i>silphion</i>, - which are very like those of Tartessos. Such are the wild animals which - the land of the Libyans possesses, so far as we were able to discover by - inquiries extended as much as possible. - </p> - <p> - 193. Next to the Maxyan Libyans are the Zauekes, <a href="#link4note-175" - name="link4noteref-175" id="link4noteref-175">175</a> whose women drive - their chariots for them to war. - </p> - <p> - 194. Next to these are the Gyzantes, <a href="#link4note-176" - name="link4noteref-176" id="link4noteref-176">176</a> among whom honey is - made in great quantity by bees, but in much greater quantity still it is - said to be made by men, who work at it as a trade. However that may be, - these all smear themselves over with red ochre and eat monkeys, which are - produced in very great numbers upon their mountains. - </p> - <p> - 195. Opposite these, as the Carthaginians say, there lies an island called - Kyrauis, two hundred furlongs in length but narrow, to which one may walk - over from the mainland; and it is full of olives and vines. In it they say - there is a pool, from which the native girls with birds' feathers smeared - over with pitch bring up gold-dust out of the mud. Whether this is really - so I do not know, but I write that which is reported; and nothing is - impossible, <a href="#link4note-177" name="link4noteref-177" - id="link4noteref-177">177</a> for even in Zakynthos I saw myself pitch - brought up out of a pool of water. There are there several pools, and the - largest of them measures seventy feet each way and is two fathoms in - depth. Into this they plunge a pole with a myrtle-branch bound to it, and - then with the branch of the myrtle they bring up pitch, which has the - smell of asphalt, but in other respects it is superior to the pitch of - Pieria. This they pour into a pit dug near the pool; and when they have - collected a large quantity, then they pour it into the jars from the pit: - and whatever thing falls into the pool goes under ground and reappears in - the sea, which is distant about four furlongs from the pool. Thus then the - report about the island lying near the coast of Libya is also probably - enough true. - </p> - <p> - 196. The Carthaginians say also this, namely that there is a place in - Libya and men dwelling there, outside the Pillars of Heracles, to whom - when they have come and have taken the merchandise forth from their ships, - they set it in order along the beach and embark again in their ships, and - after that they raise a smoke; and the natives of the country seeing the - smoke come to the sea, and then they lay down gold as an equivalent for - the merchandise and retire to a distance away from the merchandise. The - Carthaginians upon that disembark and examine it, and if the gold is in - their opinion sufficient for the value of the merchandise, they take it up - and go their way; but if not, they embark again in their ships and sit - there; and the others approach and straightway add more gold to the - former, until they satisfy them: and they say that neither party wrongs - the other; for neither do the Carthaginians lay hands on the gold until it - is made equal to the value of their merchandise, nor do the others lay - hands on the merchandise until the Carthaginians have taken the gold. - </p> - <p> - 197. These are the Libyan tribes whom we are able to name; and of these - the greater number neither now pay any regard to the king of the Medes nor - did they then. Thus much also I have to say about this land, namely that - it is occupied by four races and no more, so far as we know; and of these - races two are natives of the soil and the other two not so; for the - Libyans and the Ethiopians are natives, the one race dwelling in the - Northern parts of Libya and the other in the Southern, while the - Phenicians and the Hellenes are strangers. - </p> - <p> - 198. I think moreover that (besides other things) in goodness of soil - Libya does not very greatly excel <a href="#link4note-178" - name="link4noteref-178" id="link4noteref-178">178</a> as compared with - Asia or Europe, except only the region of Kinyps, for the same name is - given to the land as to the river. This region is equal to the best of - lands in bringing forth the fruit of Demeter, <a href="#link4note-179" - name="link4noteref-179" id="link4noteref-179">179</a> nor does it at all - resemble the rest of Libya; for it has black soil and is watered by - springs, and neither has it fear of drought nor is it hurt by drinking too - abundantly of rain; for rain there is in this part of Libya. Of the - produce of the crops the same measures hold good here as for the - Babylonian land. And that is good land also which the Euesperites occupy, - for when it bears best it produces a hundred-fold, but the land in the - region of Kinyps produces sometimes as much as three-hundred-fold. - </p> - <p> - 199. Moreover the land of Kyrene, which is the highest land of the part of - Libya which is occupied by nomads, has within its confines three seasons - of harvest, at which we may marvel: for the parts by the sea-coasts first - have their fruits ripe for reaping and for gathering the vintage; and when - these have been gathered in, the parts which lie above the sea-side - places, those situated in the middle, which they call the hills, <a - href="#link4note-180" name="link4noteref-180" id="link4noteref-180">180</a> - are ripe for the gathering in; and as soon as this middle crop has been - gathered in, that in the highest part of the land comes to perfection and - is ripe; so that by the time the first crop has been eaten and drunk up, - the last is just coming in. Thus the harvest for the Kyrenians lasts eight - months. Let so much as has been said suffice for these things. - </p> - <hr /> - <p> - 200. Now when the Persian helpers of Pheretime, <a href="#link4note-181" - name="link4noteref-181" id="link4noteref-181">181</a> having been sent - from Egypt by Aryandes, had arrived at Barca, they laid siege to the city, - proposing to the inhabitants that they should give up those who were - guilty of the murder of Arkesilaos: but as all their people had taken a - share in the guilt, they did not accept the proposals. Then they besieged - Barca for nine months, both digging underground passages which led to the - wall and making vigorous attacks upon it. Now the passages dug were - discovered by a worker of bronze with a shield covered over with bronze, - who had thought of a plan as follows:—carrying it round within the - wall he applied it to the ground in the city, and whereas the other places - to which he applied it were noiseless, at those places where digging was - going on the bronze of the shield gave a sound; and the men of Barca would - make a countermine there and slay the Persians who were digging mines. - This then was discovered as I have said, and the attacks were repulsed by - the men of Barca. - </p> - <p> - 201. Then as they were suffering hardship for a long time and many were - falling on both sides, and especially on that of the Persians, Amasis the - commander of the land-army contrived as follows:—perceiving that the - Barcaians were not to be conquered by force but might be conquered by - guile, he dug by night a broad trench and over it he laid timber of no - great strength, and brought earth and laid it above on the top of the - timber, making it level with the rest of the ground: then at daybreak he - invited the men of Barca to a parley; and they gladly consented, and at - last they agreed to make a treaty: and the treaty they made with one - another was taken over the hidden trench, namely that so long as this - earth should continue to be as it was, so long the oath should remain - firm, and that the men of Barca should promise to pay tribute of due - amount to the king, and the Persians should do no further violence to the - men of Barca. <a href="#link4note-182" name="link4noteref-182" - id="link4noteref-182">182</a> After the oath the men of Barca trusting to - these engagements both went forth themselves from their city and let any - who desired it of the enemy pass within their walls, having opened all the - gates; but the Persians first broke down the concealed bridge and then - began to run inside the city wall. And the reason why they broke down the - bridge which they had made was that they might keep their oaths, since - they had sworn to the men of Barca that the oath should remain firm continually - for so long time as the earth should remain as it then was, but after that - they had broken it down, the oath no longer remained firm. - </p> - <p> - 202. Now the most guilty of the Barcaians, when they were delivered to her - by the Persians, Pheretime impaled in a ring round about the wall; and she - cut off the breasts of their wives and set the wall round with these also - in order: but the rest of the men of Barca she bade the Persians carry off - as spoil, except so many of them as were of the house of Battos and not - sharers in the guilt of the murder; and to these Pheretime gave the city - in charge. - </p> - <p> - 203. So the Persians having made slaves of the rest of the Barcaians - departed to go back: and when they appeared at the gates of the city of - Kyrene, the Kyrenians let them go through their town in order to avoid - neglect of some oracle. Then as the army was going through, Badres the - commander of the fleet urged that they should capture the city, but Amasis - the commander of the land-army would not consent to it; for he said that - they had been sent against no other city of the Hellenes except Barca. - When however they had passed through and were encamping on the hill of - Zeus Lycaios, they repented of not having taken possession of Kyrene; and - they endeavoured again to pass into it, but the men of Kyrene would not - allow them. Then upon the Persians, although no one fought against them, - there fell a sudden panic, and they ran away for about sixty furlongs and - then encamped. And when the camp had been placed here, there came to it a - messenger from Aryandes summoning them back; so the Persians asked the - Kyrenians to give them provisions for their march and obtained their - request; and having received these, they departed to go to Egypt. After - this the Libyans took them up, <a href="#link4note-183" - name="link4noteref-183" id="link4noteref-183">183</a> and killed for the - sake of their clothes and equipment those of them who at any time were - left or straggled behind, until at last they came to Egypt. - </p> - <p> - 204. This army of the Persians reached Euesperides, and this was their - furthest point in Libya: and those of the Barcaians whom they had reduced - to slavery they removed again from Egypt and brought them to the king, and - king Dareios gave them a village in the land of Bactria in which to make a - settlement. To this village they gave the name of Barca, and it still - continued to be inhabited by them even down to my own time, in the land of - Bactria. - </p> - <p> - 205. Pheretime however did not bring her life happily to an end any more - than they: for as soon as she had returned from Libya to Egypt after - having avenged herself on the Barcaians, she died an evil death, having - become suddenly full of worms while yet alive: for, as it seems, too - severe punishments inflicted by men prove displeasing <a - href="#link4note-184" name="link4noteref-184" id="link4noteref-184">184</a> - to the gods. Such and so great was the punishment inflicted by Pheretime - the wife of Battos on the men of Barca. - </p> - <p> - ————— <a name="link42H_NOTE" - id="link42H_NOTE"> - <!-- H2 anchor --> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - NOTES TO BOOK IV. - </h2> - <p> - <a name="link4note-1" id="link4note-1"> - <!-- Note --></a> - </p> - <p class="foot"> - 1 (<a href="#link4noteref-1">return</a>)<br /> [ Some enterprises had been - entrusted to others, e.g. the attack on Samos; but this had not been the - case with the capture of Babylon, therefore some Editors have proposed - corrections, e.g. {au tou} (Schweighäuser), and {autika} (Stein).] - </p> - <p> - <a name="link4note-2" id="link4note-2"> - <!-- Note --></a> - </p> - <p class="foot"> - 2 (<a href="#link4noteref-2">return</a>)<br /> [ See i. 106.] - </p> - <p> - <a name="link4note-3" id="link4note-3"> - <!-- Note --></a> - </p> - <p class="foot"> - 3 (<a href="#link4noteref-3">return</a>)<br /> [ {tes ano 'Asies}: this - means Eastern Asia as distinguished from the coasts of Asia Minor; see i. - 103 and 177.] - </p> - <p> - <a name="link4note-4" id="link4note-4"> - <!-- Note --></a> - </p> - <p class="foot"> - 4 (<a href="#link4noteref-4">return</a>)<br /> [ {katapausantes}: the - expression is awkward if meant to be equivalent to {kai katepausan}, but - it is hardly improved by the alteration to {katapausontes}. Perhaps the - clause is out of place.] - </p> - <p> - <a name="link4note-5" id="link4note-5"> - <!-- Note --></a> - </p> - <p class="foot"> - 5 (<a href="#link4noteref-5">return</a>)<br /> [ {ponos}.] - </p> - <p> - <a name="link4note-6" id="link4note-6"> - <!-- Note --></a> - </p> - <p class="foot"> - 6 (<a href="#link4noteref-6">return</a>)<br /> [ {peristixantes}: so the - two best MSS.; others have {peristesantes} or {peristexantes}. The word - {peristixantes} would be from {peristikho}, equivalent to {peristikhizo}, - and is acknowledged in this sense by Hesychius.] - </p> - <p> - <a name="link4note-7" id="link4note-7"> - <!-- Note --></a> - </p> - <p class="foot"> - 7 (<a href="#link4noteref-7">return</a>)<br /> [ The connexion is not clear - either at the beginning of the chapter or here. This clause would seem to - be a repetition of that at the beginning of the chapter, and that which - comes between should be an explanation of the reason why the slaves are - blinded. As it stands, however, we can only refer it to the clause which - follows, {ou gar arotai eisi alla nomades}, and even so there is no real - solution of the difficulty, for it is not explained why nomads should have - blinded slaves. Perhaps the best resource is to suppose that some part of - the explanation, in connexion with the manner of dealing with the milk, - has been lost.] - </p> - <p> - <a name="link4note-8" id="link4note-8"> - <!-- Note --></a> - </p> - <p class="foot"> - 8 (<a href="#link4noteref-8">return</a>)<br /> [ {te per}: a conjectural - emendation for {e per}, "which is a very great lake".] - </p> - <p> - <a name="link4note-9" id="link4note-9"> - <!-- Note --></a> - </p> - <p class="foot"> - 9 (<a href="#link4noteref-9">return</a>)<br /> [ {epi touton arkhonton}: - the word {arkhonton} is omitted in some MSS. and by some Editors.] - </p> - <p> - <a name="link4note-10" id="link4note-10"> - <!-- Note --></a> - </p> - <p class="foot"> - 10 (<a href="#link4noteref-10">return</a>)<br /> [ {sagarin}.] - </p> - <p> - <a name="link4note-11" id="link4note-11"> - <!-- Note --></a> - </p> - <p class="foot"> - 11 (<a href="#link4noteref-11">return</a>)<br /> [ {tous basileious}: so - Wesseling. The MSS. have {tous basileas}, "the kings," which may perhaps - be used here as equivalent to {tous basileious}: some Editors, including - Stein, adopt the conjecture {tou basileos}, "from the youngest of them - who, was king, those who," etc.] - </p> - <p> - <a name="link4note-12" id="link4note-12"> - <!-- Note --></a> - </p> - <p class="foot"> - 12 (<a href="#link4noteref-12">return</a>)<br /> [ {tou basileos}: some - Editors read by conjecture {Skolotou basileos}, "after their king - Scolotos".] - </p> - <p> - <a name="link4note-1201" id="link4note-1201"> - <!-- Note --></a> - </p> - <p class="foot"> - 1201 (<a href="#link4noteref-1201">return</a>)<br /> [ {katazonnumenon}: or - {kata tade zonnumenon}, "girded in this manner".] - </p> - <p> - <a name="link4note-13" id="link4note-13"> - <!-- Note --></a> - </p> - <p class="foot"> - 13 (<a href="#link4noteref-13">return</a>)<br /> [ {mekhanesasthai ten - metera Skuthe}: the better MSS. read {mekhanasthai} and {Skuthen}: the - meaning seems doubtful, and some Editors would omit the clause as an - interpolation.] - </p> - <p> - <a name="link4note-14" id="link4note-14"> - <!-- Note --></a> - </p> - <p class="foot"> - 14 (<a href="#link4noteref-14">return</a>)<br /> [ {pros pollous deomenon}: - the better MSS. read {pro pollou deomena}. The passage has been emended in - various ways, e.g. {pros pollous deoi menontas} (Buttmann), {pros pollous - menontas} (Bredow), {pro spodou deomenon} (Stein).] - </p> - <p> - <a name="link4note-15" id="link4note-15"> - <!-- Note --></a> - </p> - <p class="foot"> - 15 (<a href="#link4noteref-15">return</a>)<br /> [ {poiesas}: some - authorities have {eipas}.] - </p> - <p> - <a name="link4note-16" id="link4note-16"> - <!-- Note --></a> - </p> - <p class="foot"> - 16 (<a href="#link4noteref-16">return</a>)<br /> [ Italy means for - Herodotus only the Southern part of the peninsula.] - </p> - <p> - <a name="link4note-17" id="link4note-17"> - <!-- Note --></a> - </p> - <p class="foot"> - 17 (<a href="#link4noteref-17">return</a>)<br /> [ {diekosioisi}: so the - best authorities; others have {priekosioisi}.] - </p> - <p> - <a name="link4note-18" id="link4note-18"> - <!-- Note --></a> - </p> - <p class="foot"> - 18 (<a href="#link4noteref-18">return</a>)<br /> [ {'Italioteon}, i.e. - Hellenic settlers in Italy.] - </p> - <p> - <a name="link4note-19" id="link4note-19"> - <!-- Note --></a> - </p> - <p class="foot"> - 19 (<a href="#link4noteref-19">return</a>)<br /> [ {to agalmati to - 'Apollonos}: {agalma} is used for anything dedicated to a god, most - commonly the sacred image.] - </p> - <p> - <a name="link4note-20" id="link4note-20"> - <!-- Note --></a> - </p> - <p class="foot"> - 20 (<a href="#link4noteref-20">return</a>)<br /> [ {katuperthe}: "above," - i.e. beyond them towards the North. Similarly when dealing with Libya the - writer uses the same word of those further from the coast towards the - South; see ch. 174.] - </p> - <p> - <a name="link4note-21" id="link4note-21"> - <!-- Note --></a> - </p> - <p class="foot"> - 21 (<a href="#link4noteref-21">return</a>)<br /> [ {en autoisi toisi epesi - poieon}: "even in the verses which he composed," in which he might be - expected as a poet to go somewhat beyond the literal truth.] - </p> - <p> - <a name="link4note-22" id="link4note-22"> - <!-- Note --></a> - </p> - <p class="foot"> - 22 (<a href="#link4noteref-22">return</a>)<br /> [ Or, "Alizonians".] - </p> - <p> - <a name="link4note-23" id="link4note-23"> - <!-- Note --></a> - </p> - <p class="foot"> - 23 (<a href="#link4noteref-23">return</a>)<br /> [ {'Olbiopolitas}.] - </p> - <p> - <a name="link4note-24" id="link4note-24"> - <!-- Note --></a> - </p> - <p class="foot"> - 24 (<a href="#link4noteref-24">return</a>)<br /> [ See ch. 101, where the - day's journey is reckoned at 200 stades (23 English miles).] - </p> - <p> - <a name="link4note-25" id="link4note-25"> - <!-- Note --></a> - </p> - <p class="foot"> - 25 (<a href="#link4noteref-25">return</a>)<br /> [ The meaning of {eremos} - here is not waste and barren land, but land without settled inhabitants.] - </p> - <p> - <a name="link4note-26" id="link4note-26"> - <!-- Note --></a> - </p> - <p class="foot"> - 26 (<a href="#link4noteref-26">return</a>)<br /> [ i.e. "Man-eaters".] - </p> - <p> - <a name="link4note-27" id="link4note-27"> - <!-- Note --></a> - </p> - <p class="foot"> - 27 (<a href="#link4noteref-27">return</a>)<br /> [ This is the reading of - the MSS., but it is not consistent with the distance given in ch. 101, nor - with the actual facts: some Editors therefore read "four" instead of - "fourteen".] - </p> - <p> - <a name="link4note-28" id="link4note-28"> - <!-- Note --></a> - </p> - <p class="foot"> - 28 (<a href="#link4noteref-28">return</a>)<br /> [ i.e. "Cliffs".] - </p> - <p> - <a name="link4note-29" id="link4note-29"> - <!-- Note --></a> - </p> - <p class="foot"> - 29 (<a href="#link4noteref-29">return</a>)<br /> [ i.e. "Black-cloaks".] - </p> - <p> - <a name="link4note-30" id="link4note-30"> - <!-- Note --></a> - </p> - <p class="foot"> - 30 (<a href="#link4noteref-30">return</a>)<br /> [ {'Argippaioi}: it is not - certain that this is the form which ought to be read here: Latin writers - make the name "Arimphaei," and in some MSS. it is given here as - {'Orgempaioi}.] - </p> - <p> - <a name="link4note-31" id="link4note-31"> - <!-- Note --></a> - </p> - <p class="foot"> - 31 (<a href="#link4noteref-31">return</a>)<br /> [ {agalmati}.] - </p> - <p> - <a name="link4note-32" id="link4note-32"> - <!-- Note --></a> - </p> - <p class="foot"> - 32 (<a href="#link4noteref-32">return</a>)<br /> [ {ta genesia}.] - </p> - <p> - <a name="link4note-33" id="link4note-33"> - <!-- Note --></a> - </p> - <p class="foot"> - 33 (<a href="#link4noteref-33">return</a>)<br /> [ Or, "violent".] - </p> - <p> - <a name="link4note-34" id="link4note-34"> - <!-- Note --></a> - </p> - <p class="foot"> - 34 (<a href="#link4noteref-34">return</a>)<br /> [ Od. iv. 85.] - </p> - <p> - <a name="link4note-35" id="link4note-35"> - <!-- Note --></a> - </p> - <p class="foot"> - 35 (<a href="#link4noteref-35">return</a>)<br /> [ {e phuonta phuein - mogis}.] - </p> - <p> - <a name="link4note-36" id="link4note-36"> - <!-- Note --></a> - </p> - <p class="foot"> - 36 (<a href="#link4noteref-36">return</a>)<br /> [ {prosthekas}, - "additions".] - </p> - <p> - <a name="link4note-37" id="link4note-37"> - <!-- Note --></a> - </p> - <p class="foot"> - 37 (<a href="#link4noteref-37">return</a>)<br /> [ i.e. of Apollo and - Artemis.] - </p> - <p> - <a name="link4note-3701" id="link4note-3701"> - <!-- Note --></a> - </p> - <p class="foot"> - 3701 (<a href="#link4noteref-3701">return</a>)<br /> [ Omitting {legon}.] - </p> - <p> - <a name="link4note-38" id="link4note-38"> - <!-- Note --></a> - </p> - <p class="foot"> - 38 (<a href="#link4noteref-38">return</a>)<br /> [ The word "Asia" is not - contained in the MSS. and need not be inserted in the text, but it is - implied, if not expressed; see chap. 41.] - </p> - <p> - <a name="link4note-39" id="link4note-39"> - <!-- Note --></a> - </p> - <p class="foot"> - 39 (<a href="#link4noteref-39">return</a>)<br /> [ {aktai}.] - </p> - <p> - <a name="link4note-40" id="link4note-40"> - <!-- Note --></a> - </p> - <p class="foot"> - 40 (<a href="#link4noteref-40">return</a>)<br /> [ {ou legousa ei me - nomo}.] - </p> - <p> - <a name="link4note-41" id="link4note-41"> - <!-- Note --></a> - </p> - <p class="foot"> - 41 (<a href="#link4noteref-41">return</a>)<br /> [ i.e. 100,000 fathoms, - equivalent to 1000 stades; see ii. 6, note 10.] - </p> - <p> - <a name="link4note-42" id="link4note-42"> - <!-- Note --></a> - </p> - <p class="foot"> - 42 (<a href="#link4noteref-42">return</a>)<br /> [ {oude sumballein axie}.] - </p> - <p> - <a name="link4note-43" id="link4note-43"> - <!-- Note --></a> - </p> - <p class="foot"> - 43 (<a href="#link4noteref-43">return</a>)<br /> [ ii. 158.] - </p> - <p> - <a name="link4note-4301" id="link4note-4301"> - <!-- Note --></a> - </p> - <p class="foot"> - 4301 (<a href="#link4noteref-4301">return</a>)<br /> [ {brota}: some MSS. - have {probata} "cattle".] - </p> - <p> - <a name="link4note-44" id="link4note-44"> - <!-- Note --></a> - </p> - <p class="foot"> - 44 (<a href="#link4noteref-44">return</a>)<br /> [ {omoia parekhomene}: the - construction is confused, but the meaning is that all but the Eastern - parts are known to be surrounded by sea.] - </p> - <p> - <a name="link4note-45" id="link4note-45"> - <!-- Note --></a> - </p> - <p class="foot"> - 45 (<a href="#link4noteref-45">return</a>)<br /> [ {logion}: some MSS. have - {logimon}, "of reputation".] - </p> - <p> - <a name="link4note-46" id="link4note-46"> - <!-- Note --></a> - </p> - <p class="foot"> - 46 (<a href="#link4noteref-46">return</a>)<br /> [ Stein reads {eisi de} - for {eisi de}, and punctuates so that the meaning is, "it has become the - greatest of all rivers in the following manner:—besides other rivers - which flow into it, those which especially make it great are as follows".] - </p> - <p> - <a name="link4note-47" id="link4note-47"> - <!-- Note --></a> - </p> - <p class="foot"> - 47 (<a href="#link4noteref-47">return</a>)<br /> [ {pente men oi}: this - perhaps requires emendation, but the corrections proposed are hardly - satisfactory, e.g. {pente megaloi} or {pente monoi}.] - </p> - <p> - <a name="link4note-48" id="link4note-48"> - <!-- Note --></a> - </p> - <p class="foot"> - 48 (<a href="#link4noteref-48">return</a>)<br /> [ Or "Skios": called by - Thucydides "Oskios" (ii. 96).] - </p> - <p> - <a name="link4note-49" id="link4note-49"> - <!-- Note --></a> - </p> - <p class="foot"> - 49 (<a href="#link4noteref-49">return</a>)<br /> [ {eti}: most of the MSS. - give {esti}, which is adopted by some Editors.] - </p> - <p> - <a name="link4note-50" id="link4note-50"> - <!-- Note --></a> - </p> - <p class="foot"> - 50 (<a href="#link4noteref-50">return</a>)<br /> [ "Sacred Ways".] - </p> - <p> - <a name="link4note-51" id="link4note-51"> - <!-- Note --></a> - </p> - <p class="foot"> - 51 (<a href="#link4noteref-51">return</a>)<br /> [ {Gerreon}: in some MSS. - {Gerrou}, "the region called Gerros".] - </p> - <p> - <a name="link4note-52" id="link4note-52"> - <!-- Note --></a> - </p> - <p class="foot"> - 52 (<a href="#link4noteref-52">return</a>)<br /> [ {tesserakonta}: some - Editors have altered this number, but without authority or sufficient - reason.] - </p> - <p> - <a name="link4note-53" id="link4note-53"> - <!-- Note --></a> - </p> - <p class="foot"> - 53 (<a href="#link4noteref-53">return</a>)<br /> [ {di eremou}: see note 25 - on ch. 18. The region here spoken of is that between the Gerrians and the - agricultural Scythians.] - </p> - <p> - <a name="link4note-5301" id="link4note-5301"> - <!-- Note --></a> - </p> - <p class="foot"> - 5301 (<a href="#link4noteref-5301">return</a>)<br /> [ {es touto elos}: - i.e. the Dneiper-Liman. (The Medicean and Florentine MSS. read {es to - elos}, not {es to telos}, as hitherto reported.)] - </p> - <p> - <a name="link4note-54" id="link4note-54"> - <!-- Note --></a> - </p> - <p class="foot"> - 54 (<a href="#link4noteref-54">return</a>)<br /> [ {eon embolon tes - khores}.] - </p> - <p> - <a name="link4note-55" id="link4note-55"> - <!-- Note --></a> - </p> - <p class="foot"> - 55 (<a href="#link4noteref-55">return</a>)<br /> [ {Metros}: i.e. the - Mother of the gods, Kybele, cp. ch. 76; some less good authorities have - {Demetros}.] - </p> - <p> - <a name="link4note-56" id="link4note-56"> - <!-- Note --></a> - </p> - <p class="foot"> - 56 (<a href="#link4noteref-56">return</a>)<br /> [ {reei de}: most MSS. - have {reei men gar}.] - </p> - <p> - <a name="link4note-57" id="link4note-57"> - <!-- Note --></a> - </p> - <p class="foot"> - 57 (<a href="#link4noteref-57">return</a>)<br /> [ Or, "Apia".] - </p> - <p> - <a name="link4note-58" id="link4note-58"> - <!-- Note --></a> - </p> - <p class="foot"> - 58 (<a href="#link4noteref-58">return</a>)<br /> [ Or, "Goitosyros".] - </p> - <p> - <a name="link4note-59" id="link4note-59"> - <!-- Note --></a> - </p> - <p class="foot"> - 59 (<a href="#link4noteref-59">return</a>)<br /> [ The MSS. have also - "Arippasa" and "Artimpasa".] - </p> - <p> - <a name="link4note-60" id="link4note-60"> - <!-- Note --></a> - </p> - <p class="foot"> - 60 (<a href="#link4noteref-60">return</a>)<br /> [ The authorities have - also "Thagimasa" and "Thamimasidas".] - </p> - <p> - <a name="link4note-61" id="link4note-61"> - <!-- Note --></a> - </p> - <p class="foot"> - 61 (<a href="#link4noteref-61">return</a>)<br /> [ {ton arkheion}: some - read by conjecture {en to arkheio}, "at the seat of government," or "in - the public place".] - </p> - <p> - <a name="link4note-62" id="link4note-62"> - <!-- Note --></a> - </p> - <p class="foot"> - 62 (<a href="#link4noteref-62">return</a>)<br /> [ {eson t' epi stadious - treis}.] - </p> - <p> - <a name="link4note-63" id="link4note-63"> - <!-- Note --></a> - </p> - <p class="foot"> - 63 (<a href="#link4noteref-63">return</a>)<br /> [ {upo ton kheimonon}.] - </p> - <p> - <a name="link4note-64" id="link4note-64"> - <!-- Note --></a> - </p> - <p class="foot"> - 64 (<a href="#link4noteref-64">return</a>)<br /> [ {akinakes}.] - </p> - <p> - <a name="link4note-65" id="link4note-65"> - <!-- Note --></a> - </p> - <p class="foot"> - 65 (<a href="#link4noteref-65">return</a>)<br /> [ {agalma}: see note 19 on - ch. 15.] - </p> - <p> - <a name="link4note-66" id="link4note-66"> - <!-- Note --></a> - </p> - <p class="foot"> - 66 (<a href="#link4noteref-66">return</a>)<br /> [ {kata per baitas}.] - </p> - <p> - <a name="link4note-67" id="link4note-67"> - <!-- Note --></a> - </p> - <p class="foot"> - 67 (<a href="#link4noteref-67">return</a>)<br /> [ Or, "and put them - together in one bundle".] - </p> - <p> - <a name="link4note-68" id="link4note-68"> - <!-- Note --></a> - </p> - <p class="foot"> - 68 (<a href="#link4noteref-68">return</a>)<br /> [ See i. 105.] - </p> - <p> - <a name="link4note-69" id="link4note-69"> - <!-- Note --></a> - </p> - <p class="foot"> - 69 (<a href="#link4noteref-69">return</a>)<br /> [ {kuperou}: it is not - clear what plant is meant.] - </p> - <p> - <a name="link4note-70" id="link4note-70"> - <!-- Note --></a> - </p> - <p class="foot"> - 70 (<a href="#link4noteref-70">return</a>)<br /> [ i.e. for this purpose. - The general use of bronze is attested by ch. 81.] - </p> - <p> - <a name="link4note-71" id="link4note-71"> - <!-- Note --></a> - </p> - <p class="foot"> - 71 (<a href="#link4noteref-71">return</a>)<br /> [ {ode anabibazontes, - epean k.t.l}: the reference of {ode} is directly to the clause {epean——trakhelou}, - though in sense it refers equally to the following, {katothen de k.t.l}. - Some Editors punctuate thus, {ode anabibazontes epean} and omit {de} after - {katothen}, making the reference of {ode} to the latter clause alone.] - </p> - <p> - <a name="link4note-72" id="link4note-72"> - <!-- Note --></a> - </p> - <p class="foot"> - 72 (<a href="#link4noteref-72">return</a>)<br /> [ {oruontai}, as in iii. - 117, but here they howl for pleasure.] - </p> - <p> - <a name="link4note-73" id="link4note-73"> - <!-- Note --></a> - </p> - <p class="foot"> - 73 (<a href="#link4noteref-73">return</a>)<br /> [ Like the Egyptians for - example, cp. ii. 91.] - </p> - <p> - <a name="link4note-74" id="link4note-74"> - <!-- Note --></a> - </p> - <p class="foot"> - 74 (<a href="#link4noteref-74">return</a>)<br /> [ {mete ge on allelon}: - the MSS. have {me ti ge on allelon}. Most Editors read {allon} for - {allelon} and alter the other words in various ways ({me toi ge on, me - toigaron} etc.), taking {me} as in {me oti} (<i>ne dicam aliorum</i>). The - reading which I have adopted is based on that of Stein, who reads {mete - teon allon} and quotes vii. 142, {oute ge alloisi 'Ellenon oudamoisi, umin - de de kai dia panton ekista}. With {allon} the meaning is, "rejecting - those of other nations and especially those of the Hellenes". For the use - of {me} after {pheugein} cp. ii. 91.] - </p> - <p> - <a name="link4note-75" id="link4note-75"> - <!-- Note --></a> - </p> - <p class="foot"> - 75 (<a href="#link4noteref-75">return</a>)<br /> [ Or, according to some - MSS., "as they proved in the case of Anacharsis and afterwards of - Skyles".] - </p> - <p> - <a name="link4note-76" id="link4note-76"> - <!-- Note --></a> - </p> - <p class="foot"> - 76 (<a href="#link4noteref-76">return</a>)<br /> [ {gen pollen}.] - </p> - <p> - <a name="link4note-77" id="link4note-77"> - <!-- Note --></a> - </p> - <p class="foot"> - 77 (<a href="#link4noteref-77">return</a>)<br /> [ {epitropou}.] - </p> - <p> - <a name="link4note-78" id="link4note-78"> - <!-- Note --></a> - </p> - <p class="foot"> - 78 (<a href="#link4noteref-78">return</a>)<br /> [ {peplastai}: some - authorities give {pepaistai}, "has been invented as a jest".] - </p> - <p> - <a name="link4note-79" id="link4note-79"> - <!-- Note --></a> - </p> - <p class="foot"> - 79 (<a href="#link4noteref-79">return</a>)<br /> [ {es kheiras agesthai}.] - </p> - <p> - <a name="link4note-7901" id="link4note-7901"> - <!-- Note --></a> - </p> - <p class="foot"> - 7901 (<a href="#link4noteref-7901">return</a>)<br /> [ {o theos}.] - </p> - <p> - <a name="link4note-80" id="link4note-80"> - <!-- Note --></a> - </p> - <p class="foot"> - 80 (<a href="#link4noteref-80">return</a>)<br /> [ {diepresteuse}: this or - {epresteuse} is the reading of most of the MSS. The meaning is uncertain, - since the word does not occur elsewhere. Stein suggests that it may mean - "scoffed (at the Scythians)". Various conjectures have been tried, e.g. - {diedresteuse}, {diedrepeteuse}, etc.] - </p> - <p> - <a name="link4note-81" id="link4note-81"> - <!-- Note --></a> - </p> - <p class="foot"> - 81 (<a href="#link4noteref-81">return</a>)<br /> [ {os Skuthas einai}: cp. - ii. 8. Some (e.g. Dindorf and Bähr) translate "considering that they are - Scythians," i.e. for a nation so famous and so widely extended.] - </p> - <p> - <a name="link4note-82" id="link4note-82"> - <!-- Note --></a> - </p> - <p class="foot"> - 82 (<a href="#link4noteref-82">return</a>)<br /> [ i.e. about 5300 - gallons.] - </p> - <p> - <a name="link4note-83" id="link4note-83"> - <!-- Note --></a> - </p> - <p class="foot"> - 83 (<a href="#link4noteref-83">return</a>)<br /> [ {epi to iro}: the MSS. - mostly have {epi iro}, and Stein adopts the conjecture {epi rio}, "on a - projecting point". The temple would be that of {Zeus ourios} mentioned in - ch. 87. (In the Medicean MS. the omitted {i} is inserted above the line <i>before</i>the - {r}, not directly over it, as represented by Stein, and the accent is not - omitted.)] - </p> - <p> - <a name="link4note-84" id="link4note-84"> - <!-- Note --></a> - </p> - <p class="foot"> - 84 (<a href="#link4noteref-84">return</a>)<br /> [ {stadioi}, and so - throughout.] - </p> - <p> - <a name="link4note-85" id="link4note-85"> - <!-- Note --></a> - </p> - <p class="foot"> - 85 (<a href="#link4noteref-85">return</a>)<br /> [ i.e. 1,110,000.] - </p> - <p> - <a name="link4note-86" id="link4note-86"> - <!-- Note --></a> - </p> - <p class="foot"> - 86 (<a href="#link4noteref-86">return</a>)<br /> [ i.e. 330,000.] - </p> - <p> - <a name="link4note-8601" id="link4note-8601"> - <!-- Note --></a> - </p> - <p class="foot"> - 8601 (<a href="#link4noteref-8601">return</a>)<br /> [ {stelas}, i.e. - "square blocks"; so also in ch. 91.] - </p> - <p> - <a name="link4note-87" id="link4note-87"> - <!-- Note --></a> - </p> - <p class="foot"> - 87 (<a href="#link4noteref-87">return</a>)<br /> [ i.e. 700,000.] - </p> - <p> - <a name="link4note-8701" id="link4note-8701"> - <!-- Note --></a> - </p> - <p class="foot"> - 8701 (<a href="#link4noteref-8701">return</a>)<br /> [ {os emoi dokeei - sumballomeno}, "putting the evidence together".] - </p> - <p> - <a name="link4note-88" id="link4note-88"> - <!-- Note --></a> - </p> - <p class="foot"> - 88 (<a href="#link4noteref-88">return</a>)<br /> [ {pasi deka}: probably a - loose expression like {ta panta muria}, iii. 74.] - </p> - <p> - <a name="link4note-89" id="link4note-89"> - <!-- Note --></a> - </p> - <p class="foot"> - 89 (<a href="#link4noteref-89">return</a>)<br /> [ {psoren}, "mange".] - </p> - <p> - <a name="link4note-90" id="link4note-90"> - <!-- Note --></a> - </p> - <p class="foot"> - 90 (<a href="#link4noteref-90">return</a>)<br /> [ Or (less probably) - "Skyrmiadai".] - </p> - <p> - <a name="link4note-91" id="link4note-91"> - <!-- Note --></a> - </p> - <p class="foot"> - 91 (<a href="#link4noteref-91">return</a>)<br /> [ {Salmoxin}: some - inferior MSS. have {Zalmoxin}, or {Zamolxin}, and the spelling in other - writers varies between these forms.] - </p> - <p> - <a name="link4note-92" id="link4note-92"> - <!-- Note --></a> - </p> - <p class="foot"> - 92 (<a href="#link4noteref-92">return</a>)<br /> [ {daimona}, sometimes - used for deified men as distinguished from gods, cp. ch. 103.] - </p> - <p> - <a name="link4note-93" id="link4note-93"> - <!-- Note --></a> - </p> - <p class="foot"> - 93 (<a href="#link4noteref-93">return</a>)<br /> [ {dia penteteridos}.] - </p> - <p> - <a name="link4note-94" id="link4note-94"> - <!-- Note --></a> - </p> - <p class="foot"> - 94 (<a href="#link4noteref-94">return</a>)<br /> [ {bathutera}.] - </p> - <p> - <a name="link4note-95" id="link4note-95"> - <!-- Note --></a> - </p> - <p class="foot"> - 95 (<a href="#link4noteref-95">return</a>)<br /> [ {ou to asthenestato - sophiste}. No depreciation seems to be intended here.] - </p> - <p> - <a name="link4note-96" id="link4note-96"> - <!-- Note --></a> - </p> - <p class="foot"> - 96 (<a href="#link4noteref-96">return</a>)<br /> [ {andreona}.] - </p> - <p> - <a name="link4note-97" id="link4note-97"> - <!-- Note --></a> - </p> - <p class="foot"> - 97 (<a href="#link4noteref-97">return</a>)<br /> [ i.e. the Mediterranean: - or the passage may mean simply, "Thrace runs out further into the sea than - Scythia".] - </p> - <p> - <a name="link4note-98" id="link4note-98"> - <!-- Note --></a> - </p> - <p class="foot"> - 98 (<a href="#link4noteref-98">return</a>)<br /> [ {gounon}.] - </p> - <p> - <a name="link4note-99" id="link4note-99"> - <!-- Note --></a> - </p> - <p class="foot"> - 99 (<a href="#link4noteref-99">return</a>)<br /> [ More literally, "I say - this, so far as it is allowed to compare, etc. Such is the form of the - Tauric land".] - </p> - <p> - <a name="link4note-100" id="link4note-100"> - <!-- Note --></a> - </p> - <p class="foot"> - 100 (<a href="#link4noteref-100">return</a>)<br /> [ {ede}. The - Agathyrsians however have not been mentioned before in this connection.] - </p> - <p> - <a name="link4note-101" id="link4note-101"> - <!-- Note --></a> - </p> - <p class="foot"> - 101 (<a href="#link4noteref-101">return</a>)<br /> [ {stadia}.] - </p> - <p> - <a name="link4note-102" id="link4note-102"> - <!-- Note --></a> - </p> - <p class="foot"> - 102 (<a href="#link4noteref-102">return</a>)<br /> [ {tes Skuthikes ta - epikarsia}, i.e. the lines running from West to East.] - </p> - <p> - <a name="link4note-103" id="link4note-103"> - <!-- Note --></a> - </p> - <p class="foot"> - 103 (<a href="#link4noteref-103">return</a>)<br /> [ {epanakhthentes}: so - the Medicean MS. and another: the rest have {epanakhthentas}. Some Editors - read by conjecture {apeneikhthentas}, "cast away on their coast".] - </p> - <p> - <a name="link4note-104" id="link4note-104"> - <!-- Note --></a> - </p> - <p class="foot"> - 104 (<a href="#link4noteref-104">return</a>)<br /> [ {neoisi}.] - </p> - <p> - <a name="link4note-105" id="link4note-105"> - <!-- Note --></a> - </p> - <p class="foot"> - 105 (<a href="#link4noteref-105">return</a>)<br /> [ {trieteridas}.] - </p> - <p> - <a name="link4note-106" id="link4note-106"> - <!-- Note --></a> - </p> - <p class="foot"> - 106 (<a href="#link4noteref-106">return</a>)<br /> [ Or, "were driven - out".] - </p> - <p> - <a name="link4note-107" id="link4note-107"> - <!-- Note --></a> - </p> - <p class="foot"> - 107 (<a href="#link4noteref-107">return</a>)<br /> [ {phtheirotrageousi}.] - </p> - <p> - <a name="link4note-108" id="link4note-108"> - <!-- Note --></a> - </p> - <p class="foot"> - 108 (<a href="#link4noteref-108">return</a>)<br /> [ Or, "<i>Aiorpata</i>," - and "<i>aior</i>" below.] - </p> - <p> - <a name="link4note-109" id="link4note-109"> - <!-- Note --></a> - </p> - <p class="foot"> - 109 (<a href="#link4noteref-109">return</a>)<br /> [ i.e. the Royal - Scythians: see ch. 20.] - </p> - <p> - <a name="link4note-110" id="link4note-110"> - <!-- Note --></a> - </p> - <p class="foot"> - 110 (<a href="#link4noteref-110">return</a>)<br /> [ {epi touto}, the - reading of the Aldine edition. The MSS. have {epi touto}. Stein suggests - {dia touto}.] - </p> - <p> - <a name="link4note-111" id="link4note-111"> - <!-- Note --></a> - </p> - <p class="foot"> - 111 (<a href="#link4noteref-111">return</a>)<br /> [ {ou peisometha}: some - MSS. read {ouk oisometha}. Editors have emended by conjecture in various - ways, e.g. {ou periopsometha}, "we shall not allow it"; {oi epoisometha} - or {oi epeisometha}, "we shall go out to attack him"; {aposometha}, "we - shall repel him".] - </p> - <p> - <a name="link4note-112" id="link4note-112"> - <!-- Note --></a> - </p> - <p class="foot"> - 112 (<a href="#link4noteref-112">return</a>)<br /> [ {paras}, or {pasai}, - belonging to {gunaikes}.] - </p> - <p> - <a name="link4note-113" id="link4note-113"> - <!-- Note --></a> - </p> - <p class="foot"> - 113 (<a href="#link4noteref-113">return</a>)<br /> [ {khersou}, "dry".] - </p> - <p> - <a name="link4note-114" id="link4note-114"> - <!-- Note --></a> - </p> - <p class="foot"> - 114 (<a href="#link4noteref-114">return</a>)<br /> [ Perhaps the same as - the "Hyrgis" mentioned in ch. 57. Some Editors read "Hyrgis" in this - passage.] - </p> - <p> - <a name="link4note-115" id="link4note-115"> - <!-- Note --></a> - </p> - <p class="foot"> - 115 (<a href="#link4noteref-115">return</a>)<br /> [ See ch. 119.] - </p> - <p> - <a name="link4note-116" id="link4note-116"> - <!-- Note --></a> - </p> - <p class="foot"> - 116 (<a href="#link4noteref-116">return</a>)<br /> [ {klaiein lego}.] - </p> - <p> - <a name="link4note-117" id="link4note-117"> - <!-- Note --></a> - </p> - <p class="foot"> - 117 (<a href="#link4noteref-117">return</a>)<br /> [ {touto esti e apo - Skutheon resis}: this refers to the last words, {klaiein lego}. Most - Editors have doubts about the genuineness of the sentence, regarding it a - marginal gloss which has crept into the text; but perhaps without - sufficient reason.] - </p> - <p> - <a name="link4note-118" id="link4note-118"> - <!-- Note --></a> - </p> - <p class="foot"> - 118 (<a href="#link4noteref-118">return</a>)<br /> [ Or, "with some slight - effect on the course of the war".] - </p> - <p> - <a name="link4note-119" id="link4note-119"> - <!-- Note --></a> - </p> - <p class="foot"> - 119 (<a href="#link4noteref-119">return</a>)<br /> [ See i. 216.] - </p> - <p> - <a name="link4note-120" id="link4note-120"> - <!-- Note --></a> - </p> - <p class="foot"> - 120 (<a href="#link4noteref-120">return</a>)<br /> [ {eremothentes tou - omilou}.] - </p> - <p> - <a name="link4note-121" id="link4note-121"> - <!-- Note --></a> - </p> - <p class="foot"> - 121 (<a href="#link4noteref-121">return</a>)<br /> [ {iesan tes phones}.] - </p> - <p> - <a name="link4note-122" id="link4note-122"> - <!-- Note --></a> - </p> - <p class="foot"> - 122 (<a href="#link4noteref-122">return</a>)<br /> [ {e mia kai - Sauromatai}: some Editors read {e meta Sauromateon}. The MSS. give {e mia - Sauromatai} (some {Sauromateon}). Stein inserts {kai}.] - </p> - <p> - <a name="link4note-123" id="link4note-123"> - <!-- Note --></a> - </p> - <p class="foot"> - 123 (<a href="#link4noteref-123">return</a>)<br /> [ {khairontes - eleutheroi}.] - </p> - <p> - <a name="link4note-124" id="link4note-124"> - <!-- Note --></a> - </p> - <p class="foot"> - 124 (<a href="#link4noteref-124">return</a>)<br /> [ The list includes only - those who voted in favour of the proposal of Histiaios (i.e. Miltiades is - not included in it): hence perhaps Stein is right in suggesting some - change in the text, e.g. {oi diapherontes te ten psephon basileos kai - eontes logou pleistou}. The absence of the name of Coës is remarked by - several commentators, who forget that he had accompanied Dareios: see ch. - 97.] - </p> - <p> - <a name="link4note-125" id="link4note-125"> - <!-- Note --></a> - </p> - <p class="foot"> - 125 (<a href="#link4noteref-125">return</a>)<br /> [ Or, "and even so they - found the passage of the river with difficulty".] - </p> - <p> - <a name="link4note-126" id="link4note-126"> - <!-- Note --></a> - </p> - <p class="foot"> - 126 (<a href="#link4noteref-126">return</a>)<br /> [ {en Persesi}.] - </p> - <p> - <a name="link4note-127" id="link4note-127"> - <!-- Note --></a> - </p> - <p class="foot"> - 127 (<a href="#link4noteref-127">return</a>)<br /> [ i.e. 80,000.] - </p> - <p> - <a name="link4note-128" id="link4note-128"> - <!-- Note --></a> - </p> - <p class="foot"> - 128 (<a href="#link4noteref-128">return</a>)<br /> [ {gar}: some MSS. read - {de}; so Stein and other Editors.] - </p> - <p> - <a name="link4note-129" id="link4note-129"> - <!-- Note --></a> - </p> - <p class="foot"> - 129 (<a href="#link4noteref-129">return</a>)<br /> [ i.e. Castor and - Polydeukes the sons of Tyndareus, who were among the Argonauts.] - </p> - <p> - <a name="link4note-130" id="link4note-130"> - <!-- Note --></a> - </p> - <p class="foot"> - 130 (<a href="#link4noteref-130">return</a>)<br /> [ {Phera} (genitive).] - </p> - <p> - <a name="link4note-131" id="link4note-131"> - <!-- Note --></a> - </p> - <p class="foot"> - 131 (<a href="#link4noteref-131">return</a>)<br /> [ From {ois} "sheep" and - {lukos} "wolf" ({oin en lukoisi}).] - </p> - <p> - <a name="link4note-132" id="link4note-132"> - <!-- Note --></a> - </p> - <p class="foot"> - 132 (<a href="#link4noteref-132">return</a>)<br /> [ {phule}, the word - being here apparently used loosely.] - </p> - <p> - <a name="link4note-133" id="link4note-133"> - <!-- Note --></a> - </p> - <p class="foot"> - 133 (<a href="#link4noteref-133">return</a>)<br /> [ {'Erinuon}.] - </p> - <p> - <a name="link4note-134" id="link4note-134"> - <!-- Note --></a> - </p> - <p class="foot"> - 134 (<a href="#link4noteref-134">return</a>)<br /> [ {meta touto upemeine - touto touto}: some Editors mark a lacuna after {upemeine}, or supply some - words like {sunebe de}: "after this the children survived, and the same - thing happened also in Thera, etc".] - </p> - <p> - <a name="link4note-135" id="link4note-135"> - <!-- Note --></a> - </p> - <p class="foot"> - 135 (<a href="#link4noteref-135">return</a>)<br /> [ Or, "Grinos".] - </p> - <p> - <a name="link4note-136" id="link4note-136"> - <!-- Note --></a> - </p> - <p class="foot"> - 136 (<a href="#link4noteref-136">return</a>)<br /> [ {Euphemides}: the MSS. - have {Euthumides}: the correction is from Pindar, Pyth. iv. 455.] - </p> - <p> - <a name="link4note-137" id="link4note-137"> - <!-- Note --></a> - </p> - <p class="foot"> - 137 (<a href="#link4noteref-137">return</a>)<br /> [ {onax}, the usual form - of address to Apollo; so in ch. 155.] - </p> - <p> - <a name="link4note-138" id="link4note-138"> - <!-- Note --></a> - </p> - <p class="foot"> - 138 (<a href="#link4noteref-138">return</a>)<br /> [ Or, "Axos".] - </p> - <p> - <a name="link4note-139" id="link4note-139"> - <!-- Note --></a> - </p> - <p class="foot"> - 139 (<a href="#link4noteref-139">return</a>)<br /> [ i.e. Aristoteles, - Pind. Pyth. v. 87.] - </p> - <p> - <a name="link4note-140" id="link4note-140"> - <!-- Note --></a> - </p> - <p class="foot"> - 140 (<a href="#link4noteref-140">return</a>)<br /> [ {metaxu apolipon}.] - </p> - <p> - <a name="link4note-141" id="link4note-141"> - <!-- Note --></a> - </p> - <p class="foot"> - 141 (<a href="#link4noteref-141">return</a>)<br /> [ Or, "it happened both - to himself and to the other men of Thera according to their former evil - fortune"; but this would presuppose the truth of the story told in ch. - 151, and {paligkotos} may mean simply "adverse" or "hostile".] - </p> - <p> - <a name="link4note-142" id="link4note-142"> - <!-- Note --></a> - </p> - <p class="foot"> - 142 (<a href="#link4noteref-142">return</a>)<br /> [ {eontes tosoutoi osoi - k.t.l.} They could hardly have failed to increase in number, but no new - settlers had been added.] - </p> - <p> - <a name="link4note-143" id="link4note-143"> - <!-- Note --></a> - </p> - <p class="foot"> - 143 (<a href="#link4noteref-143">return</a>)<br /> [ {usteron elthe gas - anadaiomenes}, "too late for the division of land".] - </p> - <p> - <a name="link4note-144" id="link4note-144"> - <!-- Note --></a> - </p> - <p class="foot"> - 144 (<a href="#link4noteref-144">return</a>)<br /> [ Or, "Thestis".] - </p> - <p> - <a name="link4note-145" id="link4note-145"> - <!-- Note --></a> - </p> - <p class="foot"> - 145 (<a href="#link4noteref-145">return</a>)<br /> [ The MSS. give also - "Aliarchos" and "Learchos".] - </p> - <p> - <a name="link4note-146" id="link4note-146"> - <!-- Note --></a> - </p> - <p class="foot"> - 146 (<a href="#link4noteref-146">return</a>)<br /> [ {mathon ekasta}.] - </p> - <p> - <a name="link4note-147" id="link4note-147"> - <!-- Note --></a> - </p> - <p class="foot"> - 147 (<a href="#link4noteref-147">return</a>)<br /> [ {ton terioikon}: i.e. - conquered Libyans.] - </p> - <p> - <a name="link4note-148" id="link4note-148"> - <!-- Note --></a> - </p> - <p class="foot"> - 148 (<a href="#link4noteref-148">return</a>)<br /> [ {nesioteon panton}: - i.e. the natives of the Cyclades, cp. vi. 99.] - </p> - <p> - <a name="link4note-149" id="link4note-149"> - <!-- Note --></a> - </p> - <p class="foot"> - 149 (<a href="#link4noteref-149">return</a>)<br /> [ {amphirruton ten - Kurenen einai}: some Editors read by conjecture {ten amphirruton Kurenen - einai} (or {Kurenen ten amph, einai}), "that Kyrene was the place flowed - round by water".] - </p> - <p> - <a name="link4note-150" id="link4note-150"> - <!-- Note --></a> - </p> - <p class="foot"> - 150 (<a href="#link4noteref-150">return</a>)<br /> [ {pselion}.] - </p> - <p> - <a name="link4note-151" id="link4note-151"> - <!-- Note --></a> - </p> - <p class="foot"> - 151 (<a href="#link4noteref-151">return</a>)<br /> [ Or, "Giligammai".] - </p> - <p> - <a name="link4note-152" id="link4note-152"> - <!-- Note --></a> - </p> - <p class="foot"> - 152 (<a href="#link4noteref-152">return</a>)<br /> [ i.e. the plant so - called, figured on the coins of Kyrene and Barca.] - </p> - <p> - <a name="link4note-153" id="link4note-153"> - <!-- Note --></a> - </p> - <p class="foot"> - 153 (<a href="#link4noteref-153">return</a>)<br /> [ Or, "Asbytai".] - </p> - <p> - <a name="link4note-154" id="link4note-154"> - <!-- Note --></a> - </p> - <p class="foot"> - 154 (<a href="#link4noteref-154">return</a>)<br /> [ i.e. further from the - coast, so {katuperthe}, ch. 174 etc., cp. ch. 16.] - </p> - <p> - <a name="link4note-155" id="link4note-155"> - <!-- Note --></a> - </p> - <p class="foot"> - 155 (<a href="#link4noteref-155">return</a>)<br /> [ Or "Cabales".] - </p> - <p> - <a name="link4note-156" id="link4note-156"> - <!-- Note --></a> - </p> - <p class="foot"> - 156 (<a href="#link4noteref-156">return</a>)<br /> [ See i. 216.] - </p> - <p> - <a name="link4note-157" id="link4note-157"> - <!-- Note --></a> - </p> - <p class="foot"> - 157 (<a href="#link4noteref-157">return</a>)<br /> [ Distinct from the - people of the same name mentioned in ch. 183: those here mentioned are - called "Gamphasantes" by Pliny.] - </p> - <p> - <a name="link4note-158" id="link4note-158"> - <!-- Note --></a> - </p> - <p class="foot"> - 158 (<a href="#link4noteref-158">return</a>)<br /> [ {glukuteta}, - "sweetness".] - </p> - <p> - <a name="link4note-159" id="link4note-159"> - <!-- Note --></a> - </p> - <p class="foot"> - 159 (<a href="#link4noteref-159">return</a>)<br /> [ {allen te ekatomben - kai de kai}.] - </p> - <p> - <a name="link4note-160" id="link4note-160"> - <!-- Note --></a> - </p> - <p class="foot"> - 160 (<a href="#link4noteref-160">return</a>)<br /> [ {epithespisanta to - tripodi}, which can hardly mean "prophesied sitting upon the tripod".] - </p> - <p> - <a name="link4note-161" id="link4note-161"> - <!-- Note --></a> - </p> - <p class="foot"> - 161 (<a href="#link4noteref-161">return</a>)<br /> [ Lit. "the men come - together regularly to one place within three months," which seems to mean - that meetings are held every three months, before one of which the child - is brought.] - </p> - <p> - <a name="link4note-162" id="link4note-162"> - <!-- Note --></a> - </p> - <p class="foot"> - 162 (<a href="#link4noteref-162">return</a>)<br /> [ See ii. 42.] - </p> - <p> - <a name="link4note-163" id="link4note-163"> - <!-- Note --></a> - </p> - <p class="foot"> - 163 (<a href="#link4noteref-163">return</a>)<br /> [ i.e. in the middle of - the morning.] - </p> - <p> - <a name="link4note-164" id="link4note-164"> - <!-- Note --></a> - </p> - <p class="foot"> - 164 (<a href="#link4noteref-164">return</a>)<br /> [ {tripsin}: the "feel" - to the touch: hence it might mean either hardness or softness according to - the context.] - </p> - <p> - <a name="link4note-165" id="link4note-165"> - <!-- Note --></a> - </p> - <p class="foot"> - 165 (<a href="#link4noteref-165">return</a>)<br /> [ {troglodutas}: - "Troglodytes".] - </p> - <p> - <a name="link4note-166" id="link4note-166"> - <!-- Note --></a> - </p> - <p class="foot"> - 166 (<a href="#link4noteref-166">return</a>)<br /> [ {uperballonti}: "when - his heat is greatest".] - </p> - <p> - <a name="link4note-167" id="link4note-167"> - <!-- Note --></a> - </p> - <p class="foot"> - 167 (<a href="#link4noteref-167">return</a>)<br /> [ {ede}.] - </p> - <p> - <a name="link4note-168" id="link4note-168"> - <!-- Note --></a> - </p> - <p class="foot"> - 168 (<a href="#link4noteref-168">return</a>)<br /> [ Or "red".] - </p> - <p> - <a name="link4note-169" id="link4note-169"> - <!-- Note --></a> - </p> - <p class="foot"> - 169 (<a href="#link4noteref-169">return</a>)<br /> [ {domon}: Reiske reads - {omon} by conjecture, "over his shoulder".] - </p> - <p> - <a name="link4note-170" id="link4note-170"> - <!-- Note --></a> - </p> - <p class="foot"> - 170 (<a href="#link4noteref-170">return</a>)<br /> [ Or (according to some - MSS.), "practise this much and do it well".] - </p> - <p> - <a name="link4note-171" id="link4note-171"> - <!-- Note --></a> - </p> - <p class="foot"> - 171 (<a href="#link4noteref-171">return</a>)<br /> [ {akatapseusta}. - Several Editors have adopted the conjecture {katapseusta}, "other fabulous - beasts".] - </p> - <p> - <a name="link4note-172" id="link4note-172"> - <!-- Note --></a> - </p> - <p class="foot"> - 172 (<a href="#link4noteref-172">return</a>)<br /> [ {orues}: perhaps for - {oruges} from {orux}, a kind of antelope.] - </p> - <p> - <a name="link4note-173" id="link4note-173"> - <!-- Note --></a> - </p> - <p class="foot"> - 173 (<a href="#link4noteref-173">return</a>)<br /> [ {diktues}: the meaning - is uncertain.] - </p> - <p> - <a name="link4note-174" id="link4note-174"> - <!-- Note --></a> - </p> - <p class="foot"> - 174 (<a href="#link4noteref-174">return</a>)<br /> [ {ekhinees}, - "urchins".] - </p> - <p> - <a name="link4note-175" id="link4note-175"> - <!-- Note --></a> - </p> - <p class="foot"> - 175 (<a href="#link4noteref-175">return</a>)<br /> [ Or "Zabykes".] - </p> - <p> - <a name="link4note-176" id="link4note-176"> - <!-- Note --></a> - </p> - <p class="foot"> - 176 (<a href="#link4noteref-176">return</a>)<br /> [ Or "Zygantes".] - </p> - <p> - <a name="link4note-177" id="link4note-177"> - <!-- Note --></a> - </p> - <p class="foot"> - 177 (<a href="#link4noteref-177">return</a>)<br /> [ {eie d' an pan}: cp. - v. 9. Some translate, "and this might well be so".] - </p> - <p> - <a name="link4note-178" id="link4note-178"> - <!-- Note --></a> - </p> - <p class="foot"> - 178 (<a href="#link4noteref-178">return</a>)<br /> [ {oud' areten einai tis - e Libue spoudaie}.] - </p> - <p> - <a name="link4note-179" id="link4note-179"> - <!-- Note --></a> - </p> - <p class="foot"> - 179 (<a href="#link4noteref-179">return</a>)<br /> [ i.e. corn; cp. i. - 193.] - </p> - <p> - <a name="link4note-180" id="link4note-180"> - <!-- Note --></a> - </p> - <p class="foot"> - 180 (<a href="#link4noteref-180">return</a>)<br /> [ {bounous}.] - </p> - <p> - <a name="link4note-181" id="link4note-181"> - <!-- Note --></a> - </p> - <p class="foot"> - 181 (<a href="#link4noteref-181">return</a>)<br /> [ See ch. 167.] - </p> - <p> - <a name="link4note-182" id="link4note-182"> - <!-- Note --></a> - </p> - <p class="foot"> - 182 (<a href="#link4noteref-182">return</a>)<br /> [ {meden allo neokhmoun - kata Barkaious}: cp. v. 19.] - </p> - <p> - <a name="link4note-183" id="link4note-183"> - <!-- Note --></a> - </p> - <p class="foot"> - 183 (<a href="#link4noteref-183">return</a>)<br /> [ {paralabontes}.] - </p> - <p> - <a name="link4note-184" id="link4note-184"> - <!-- Note --></a> - </p> - <p class="foot"> - 184 (<a href="#link4noteref-184">return</a>)<br /> [ {epiphthonoi}.] - </p> - <p> - <br /><br /><br /><br /> - </p> -<pre xml:space="preserve"> - - - - - -End of the Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -*** END OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - -***** This file should be named 2707-h.htm or 2707-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/7/0/2707/ - -Produced by John Bickers, Dagny, and David Widger - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - -</pre> - </body> -</html> diff --git a/old/old-2025-05-23/2707.txt b/old/old-2025-05-23/2707.txt deleted file mode 100644 index 06bab30..0000000 --- a/old/old-2025-05-23/2707.txt +++ /dev/null @@ -1,15276 +0,0 @@ -The Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The History Of Herodotus - Volume 1(of 2) - -Author: Herodotus - -Translator: G. C. Macaulay - -Release Date: July, 2001 [Etext #2707] -Posting Dare: December 21, 2009 - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - - - - -Produced by John Bickers, Dagny, and David Widger - - - - - -THE HISTORY OF HERODOTUS - -By Herodotus - -Translated into English by G. C. Macaulay - - -IN TWO VOLUMES - -VOLUME I. - - -{e Herodotou diathesis en apasin epieikes, kai tois men agathois -sunedomene, tois de kakois sunalgousa}.--Dion. Halic. - -{monos 'Erodotos 'Omerikhotatos egeneto}.--Longinus. - - - -PREPARER'S NOTE - - This text was prepared from an edition dated 1890, published by - MacMillan and Co., London and New York. - - Greek text has been transliterated and marked with brackets, as in - the opening citation above. - - - - -PREFACE - -If a new translation of Herodotus does not justify itself, it will -hardly be justified in a preface; therefore the question whether it was -needed may be left here without discussion. The aim of the translator -has been above all things faithfulness--faithfulness to the manner of -expression and to the structure of sentences, as well as to the meaning -of the Author. At the same time it is conceived that the freedom and -variety of Herodotus is not always best reproduced by such severe -consistency of rendering as is perhaps desirable in the case of the Epic -writers before and the philosophical writers after his time: nor again -must his simplicity of thought and occasional quaintness be reproduced -in the form of archaisms of language; and that not only because the -affectation of an archaic style would necessarily be offensive to the -reader, but also because in language Herodotus is not archaic. His style -is the "best canon of the Ionic speech," marked, however, not so much -by primitive purity as by eclectic variety. At the same time it is -characterised largely by the poetic diction of the Epic and Tragic -writers; and while the translator is free to employ all the resources of -modern English, so far as he has them at his command, he must carefully -retain this poetical colouring and by all means avoid the courtier -phrase by which the style of Herodotus has too often been made "more -noble." 331 - -As regards the text from which this translation has been made, it is -based upon that of Stein's critical edition (Berlin, 1869-1871), that -is to say the estimate there made of the comparative value of the -authorities has been on the whole accepted as a just one, rather than -that which depreciates the value of the Medicean MS. and of the class to -which it belongs. On the other hand the conjectural emendations proposed -by Stein have very seldom been adopted, and his text has been departed -from in a large number of other instances also, which will for the most -part be found recorded in the notes. - -As it seemed that even after Stein's re-collation of the Medicean MS. -there were doubts felt by some scholars 332 as to the true reading in -some places of this MS., which is very generally acknowledged to be the -most important, I thought it right to examine it myself in all those -passages where questions about text arise which concern a translator, -that is in nearly five hundred places altogether; and the results, when -they are worth observing, are recorded in the notes. At the same time, -by the suggestion of Dr. Stein, I re-collated a large part of the third -book in the MS. which is commonly referred to as F (i.e. Florentinus), -called by Stein C, and I examined this MS. also in a certain number -of other places. It should be understood that wherever in the notes I -mention the reading of any particular MS. by name, I do so on my own -authority. - -The notes have been confined to a tolerably small compass. Their purpose -is, first, in cases where the text is doubtful, to indicate the -reading adopted by the translator and any other which may seem to have -reasonable probability, but without discussion of the authorities; -secondly, where the rendering is not quite literal (and in other cases -where it seemed desirable), to quote the words of the original or to -give a more literal version; thirdly, to add an alternative version -in cases where there seems to be a doubt as to the true meaning; and -lastly, to give occasionally a short explanation, or a reference from -one passage of the author to another. - -For the orthography of proper names reference may be made to the note -prefixed to the index. No consistent system has been adopted, and the -result will therefore be open to criticism in many details; but the aim -has been to avoid on the one hand the pedantry of seriously altering the -form of those names which are fairly established in the English language -of literature, as distinguished from that of scholarship, and on the -other hand the absurdity of looking to Latin rather than to Greek for -the orthography of the names which are not so established. There is no -intention to put forward any theory about pronunciation. - -The index of proper names will, it is hoped, be found more complete -and accurate than those hitherto published. The best with which I was -acquainted I found to have so many errors and omissions 333 that I was -compelled to do the work again from the beginning. In a collection -of more than ten thousand references there must in all probability be -mistakes, but I trust they will be found to be few. - -My acknowledgments of obligation are due first to Dr. Stein, both for -his critical work and also for his most excellent commentary, which I -have had always by me. After this I have made most use of the editions -of Krueger, Baehr, Abicht, and (in the first two books) Mr. Woods. As to -translations, I have had Rawlinson's before me while revising my own -work, and I have referred also occasionally to the translations of -Littlebury (perhaps the best English version as regards style, but full -of gross errors), Taylor, and Larcher. In the second book I have also -used the version of B. R. reprinted by Mr. Lang: of the first book of -this translation I have access only to a fragment written out some -years ago, when the British Museum was within my reach. Other particular -obligations are acknowledged in the notes. - ----------- - - - -NOTES TO PREFACE - -331 [ See the remarks of P.-L. Courier (on Larcher's version) in the -preface to his specimens of a new translation of Herodotus (OEuvres -completes de P.-L. Courier, Bruxelles, 1828).] - -332 [ Mr. Woods, for example, in his edition of the first book -(published in 1873) gives a list of readings for the first and second -books, in which he almost invariably prefers the authority of Gronovius -to that of Stein, where their reports differ. In so doing he is wrong -in all cases (I think) except one, namely i. 134 {to degomeno}. He is -wrong, for examine, in i. 189, where the MS. has {touto}, i. 196 {an -agesthai}, i. 199 {odon}, ii. 15 {te de}, ii. 95 {up auto}, ii. 103 {kai -prosotata}, ii. 124 {to addo} (without {dao}), ii. 181 {no}. Abicht also -has made several inaccurate statements, e.g. i. 185, where the MS. has -{es ton Euphreten}, and vii. 133 {Xerxes}.] - -333 [ For example in the index of proper names attached to Stein's -annotated edition (Berlin, 1882), to which I am under obligation, having -checked my own by it, I find that I have marked upwards of two hundred -mistakes or oversights: no doubt I have been saved by it from at least -as many.] - - - - - -THE HISTORY OF HERODOTUS - - -BOOK I. THE FIRST BOOK OF THE HISTORIES, CALLED CLIO - -This is the Showing forth of the Inquiry of Herodotus of Halicarnassos, -to the end that 1 neither the deeds of men may be forgotten by lapse -of time, nor the works 2 great and marvellous, which have been produced -some by Hellenes and some by Barbarians, may lose their renown; and -especially that the causes may be remembered for which these waged war -with one another. - -1. Those of the Persians who have knowledge of history declare that -the Phenicians first began the quarrel. These, they say, came from that -which is called the Erythraian Sea to this of ours; and having settled -in the land where they continue even now to dwell, set themselves -forthwith to make long voyages by sea. And conveying merchandise of -Egypt and of Assyria they arrived at other places and also at Argos; now -Argos was at that time in all points the first of the States within that -land which is now called Hellas;--the Phenicians arrived then at this -land of Argos, and began to dispose of their ship's cargo: and on the -fifth or sixth day after they had arrived, when their goods had been -almost all sold, there came down to the sea a great company of women, -and among them the daughter of the king; and her name, as the Hellenes -also agree, was Io the daughter of Inachos. These standing near to the -stern of the ship were buying of the wares such as pleased them most, -when of a sudden the Phenicians, passing the word from one to another, -made a rush upon them; and the greater part of the women escaped by -flight, but Io and certain others were carried off. So they put them on -board their ship, and forthwith departed, sailing away to Egypt. - -2. In this manner the Persians report that Io came to Egypt, not -agreeing therein with the Hellenes, 3 and this they say was the first -beginning of wrongs. Then after this, they say, certain Hellenes (but -the name of the people they are not able to report) put in to the city -of Tyre in Phenicia and carried off the king's daughter Europa;--these -would doubtless be Cretans;--and so they were quits for the former -injury. After this however the Hellenes, they say, were the authors of -the second wrong; for they sailed in to Aia of Colchis and to the river -Phasis with a ship of war, and from thence, after they had done the -other business for which they came, they carried off the king's daughter -Medea: and the king of Colchis sent a herald to the land of Hellas and -demanded satisfaction for the rape and to have his daughter back; but -they answered that, as the Barbarians had given them no satisfaction for -the rape of Io the Argive, so neither would they give satisfaction to -the Barbarians for this. - -3. In the next generation after this, they say, Alexander the son of -Priam, having heard of these things, desired to get a wife for himself -by violence 4 from Hellas, being fully assured that he would not be -compelled to give any satisfaction for this wrong, inasmuch as the -Hellenes gave none for theirs. So he carried off Helen, and the -Hellenes resolved to send messengers first and to demand her back with -satisfaction for the rape; and when they put forth this demand, the -others alleged to them the rape of Medea, saying that the Hellenes were -now desiring satisfaction to be given to them by others, though they -had given none themselves nor had surrendered the person when demand was -made. - -4. Up to this point, they say, nothing more happened than the carrying -away of women on both sides; but after this the Hellenes were very -greatly to blame; for they set the first example of war, making an -expedition into Asia before the Barbarians made any into Europe. Now -they say that in their judgment, though it is an act of wrong to -carry away women by force, it is a folly to set one's heart on taking -vengeance for their rape, and the wise course is to pay no regard when -they have been carried away; for it is evident that they would never be -carried away if they were not themselves willing to go. And the Persians -say that they, namely the people of Asia, when their women were carried -away by force, had made it a matter of no account, but the Hellenes on -account of a woman of Lacedemon gathered together a great armament, and -then came to Asia and destroyed the dominion of Priam; and that from -this time forward they had always considered the Hellenic race to be -their enemy: for Asia and the Barbarian races which dwell there the -Persians claim as belonging to them; but Europe and the Hellenic race -they consider to be parted off from them. - -5. The Persians for their part say that things happened thus; and they -conclude that the beginning of their quarrel with the Hellenes was on -account of the taking of Ilion: but as regards Io the Phenicians do not -agree with the Persians in telling the tale thus; for they deny that -they carried her off to Egypt by violent means, and they say on the -other hand that when they were in Argos she was intimate with the master -of their ship, and perceiving that she was with child, she was ashamed -to confess it to her parents, and therefore sailed away with the -Phenicians of her own will, for fear of being found out. These are the -tales told by the Persians and the Phenicians severally: and concerning -these things I am not going to say that they happened thus or thus, 401 -but when I have pointed to the man who first within my own knowledge -began to commit wrong against the Hellenes, I shall go forward further -with the story, giving an account of the cities of men, small as well -as great: for those which in old times were great have for the most part -become small, while those that were in my own time great used in former -times to be small: so then, since I know that human prosperity never -continues steadfast, I shall make mention of both indifferently. - -6. Croesus was Lydian by race, the son of Alyattes and ruler of the -nations which dwell on this side of the river Halys; which river, -flowing from the South between the Syrians 5 and the Paphlagonians, runs -out towards the North Wind into that Sea which is called the Euxine. -This Croesus, first of all the Barbarians of whom we have knowledge, -subdued certain of the Hellenes and forced them to pay tribute, while -others he gained over and made them his friends. Those whom he subdued -were the Ionians, the Aiolians, and the Dorians who dwell in Asia; and -those whom he made his friends were the Lacedemonians. But before the -reign of Croesus all the Hellenes were free; for the expedition of the -Kimmerians, which came upon Ionia before the time of Croesus, was not a -conquest of the cities but a plundering incursion only. 6 - -7. Now the supremacy which had belonged to the Heracleidai came to the -family of Croesus, called Mermnadai, in the following manner:--Candaules, -whom the Hellenes call Myrsilos, was ruler of Sardis and a descendant of -Alcaios, son of Heracles: for Agron, the son of Ninos, the son of Belos, -the son of Alcaios, was the first of the Heracleidai who became king of -Sardis, and Candaules the son of Myrsos was the last; but those who were -kings over this land before Agrond, were descendants of Lydos the son -of Atys, whence this whole nation was called Lydian, having been before -called Meonian. From these the Heracleidai, descended from Heracles and -the slave-girl of Iardanos, obtained the government, being charged -with it by reason of an oracle; and they reigned for two-and-twenty -generations of men, five hundred and five years, handing on the power -from father to son, till the time of Clandaules the son of Myrsos. - -8. This Candaules then of whom I speak had become passionately in love -with his own wife; and having become so, he deemed that his wife was -fairer by far than all other women; and thus deeming, to Gyges the son -of Daskylos (for he of all his spearmen was the most pleasing to him), -to this Gyges, I say, he used to impart as well the more weighty of his -affairs as also the beauty of his wife, praising it above measure: and -after no long time, since it was destined that evil should happen to -Candaules, he said to Gyges as follows: "Gyges, I think that thou dost -not believe me when I tell thee of the beauty of my wife, for it -happens that men's ears are less apt of belief than their eyes: contrive -therefore means by which thou mayest look upon her naked." But he cried -aloud and said: "Master, what word of unwisdom is this which thou dost -utter, bidding me look upon my mistress naked? When a woman puts off -her tunic she puts off her modesty also. Moreover of old time those fair -sayings have been found out by men, from which we ought to learn wisdom; -and of these one is this,--that each man should look on his own: but I -believe indeed that she is of all women the fairest and I entreat thee -not to ask of me that which it is not lawful for me to do." - -9. With such words as these he resisted, fearing lest some evil might -come to him from this; but the king answered him thus: "Be of good -courage, Gyges, and have no fear, either of me, that I am saying these -words to try thee, or of my wife, lest any harm may happen to thee from -her. For I will contrive it so from the first that she shall not even -perceive that she has been seen by thee. I will place thee in the room -where we sleep, behind the open door; 7 and after I have gone in, my -wife also will come to lie down. Now there is a seat near the entrance -of the room, and upon this she will lay her garments as she takes -them off one by one; and so thou wilt be able to gaze upon her at full -leisure. And when she goes from the chair to the bed and thou shalt be -behind her back, then let it be thy part to take care that she sees thee -not as thou goest through the door." - -10. He then, since he might not avoid it, gave consent: and Candaules, -when he considered that it was time to rest, led Gyges to the chamber; -and straightway after this the woman also appeared: and Gyges looked -upon her after she came in and as she laid down her garments; and when -she had her back turned towards him, as she went to the bed, then he -slipped away from his hiding-place and was going forth. And as he went -out, the woman caught sight of him, and perceiving that which had been -done by her husband she did not cry out, though struck with shame, 8 but -she made as though she had not perceived the matter, meaning to avenge -herself upon Candaules: for among the Lydians as also among most other -Barbarians it is a shame even for a man to be seen naked. - -11. At the time then she kept silence, as I say, and made no outward -sign; but as soon as day had dawned, and she made ready those of the -servants whom she perceived to be the most attached to herself, and -after that she sent to summon Gyges. He then, not supposing that -anything of that which had been done was known to her, came upon her -summons; for he had been accustomed before to go 9 whenever the queen -summoned him. And when Gyges was come, the woman said to him these -words: "There are now two ways open to thee, Gyges, and I give thee the -choice which of the two thou wilt prefer to take. Either thou must slay -Candaules and possess both me and the kingdom of Lydia, or thou must -thyself here on the spot be slain, so that thou mayest not in future, -by obeying Candaules in all things, see that which thou shouldest not. -Either he must die who formed this design, or thou who hast looked upon -me naked and done that which is not accounted lawful." For a time then -Gyges was amazed at these words, and afterwards he began to entreat her -that she would not bind him by necessity to make such a choice: then -however, as he could not prevail with her, but saw that necessity was in -truth set before him either to slay his master or to be himself slain by -others, he made the choice to live himself; and he inquired further as -follows: "Since thou dost compel me to take my master's life against -my own will, let me hear from thee also what is the manner in which we -shall lay hands upon him." And she answering said: "From that same place -shall the attempt be, where he displayed me naked; and we will lay hands -upon him as he sleeps." - -12. So after they had prepared the plot, when night came on, (for Gyges -was not let go nor was there any way of escape for him, but he must -either be slain himself or slay Candaules), he followed the woman to the -bedchamber; and she gave him a dagger and concealed him behind that very -same door. Then afterwards, while Candaules was sleeping, Gyges came -privily up to him 10 and slew him, and he obtained both his wife and his -kingdom: of him moreover Archilochos the Parian, who lived about that -time, made mention in a trimeter iambic verse. 11 - -13. He obtained the kingdom however and was strengthened in it by means -of the Oracle at Delphi; for when the Lydians were angry because of the -fate of Candaules, and had risen in arms, a treaty was made between the -followers of Gyges and the other Lydians to this effect, that if the -Oracle should give answer that he was to be king of the Lydians, he -should be king, and if not, he should give back the power to the sons of -Heracles. So the Oracle gave answer, and Gyges accordingly became -king: yet the Pythian prophetess said this also, that vengeance for -the Heracleidai should come upon the descendants of Gyges in the fifth -generation. Of this oracle the Lydians and their kings made no account -until it was in fact fulfilled. - -14. Thus the Mermnadai obtained the government having driven out from it -the Heracleidai: and Gyges when he became ruler sent votive offerings to -Delphi not a few, for of all the silver offerings at Delphi his are more -in number than those of any other man; and besides the silver he offered -a vast quantity of gold, and especially one offering which is more -worthy of mention than the rest, namely six golden mixing-bowls, which -are dedicated there as his gift: of these the weight is thirty talents, -and they stand in the treasury of the Corinthians, (though in truth this -treasury does not belong to the State of the Corinthians, but is that -of Kypselos the son of Aetion). 12 This Gyges was the first of the -Barbarians within our knowledge who dedicated votive offerings at -Delphi, except only Midas the son of Gordias king of Phrygia, who -dedicated for an offering the royal throne on which he sat before all to -decide causes; and this throne, a sight worth seeing, stands in the -same place with the bowls of Gyges. This gold and silver which Gyges -dedicated is called Gygian by the people of Delphi, after the name of -him who offered it. - -Now Gyges also, 13 as soon as he became king, led an army against -Miletos and Smyrna, and he took the lower town of Colophon: 14 but no -other great deed did he do in his reign, which lasted eight-and-thirty -years, therefore we will pass him by with no more mention than has -already been made, - -15, and I will speak now of Ardys the son of Gyges, who became king -after Gyges. He took Priene and made an invasion against Miletos; and -while he was ruling over Sardis, the Kimmerians driven from their abodes -by the nomad Scythians came to Asia and took Sardis except the citadel. - -16. Now when Ardys had been king for nine-and-forty years, Sadyattes his -son succeeded to his kingdom, and reigned twelve years; and after him -Alyattes. This last made war against Kyaxares the descendant of Deiokes -and against the Medes, 15 and he drove the Kimmerians forth out of Asia, -and he took Smyrna which had been founded from Colophon, and made an -invasion against Clazomenai. From this he ed not as he desired, but -with great loss: during his reign however he performed other deeds very -worthy of mention as follows:-- - -17. He made war with those of Miletos, having received this war as -an inheritance from his father: for he used to invade their land and -besiege Miletos in the following manner:--whenever there were ripe crops -upon the land, then he led an army into their confines, making his march -to the sound of pipes and harps and flutes both of male and female tone: -and when he came to the Milesian land, he neither pulled down the houses -that were in the fields, nor set fire to them nor tore off their doors, -but let them stand as they were; the trees however and the crops that -were upon the land he destroyed, and then departed by the way he came: -for the men of Miletos had command of the sea, so that it was of no use -for his army to blockade them: and he abstained from pulling down the -houses to the end that the Milesians might have places to dwell in while -they sowed and tilled the land, and by the means of their labour he -might have somewhat to destroy when he made his invasion. - -18. Thus he continued to war with them for eleven years; and in the -course of these years the Milesians suffered two great defeats, once -when they fought a battle in the district of Limenion in their own land, -and again in the plain of Maiander. Now for six of the eleven years -Sadyattes the son of Ardys was still ruler of the Lydians, the same who -was wont to invade the land of Miletos at the times mentioned; 16 for -this Sadyattes was he who first began the war: but for the five years -which followed these first six the war was carried on by Alyattes the -son of Sadyattes, who received it as an inheritance from his father (as -I have already said) and applied himself to it earnestly. And none of -the Ionians helped those of Miletos bear the burden of this war except -only the men of Chios. These came to their aid to pay back like with -like, for the Milesians had formerly assisted the Chians throughout -their war with the people of Erythrai. - -19. Then in the twelfth year of the war, when standing corn was being -burnt by the army of the Lydians, it happened as follows:--as soon as the -corn was kindled, it was driven by a violent wind and set fire to the -temple of Athene surnamed of Assessos; and the temple being set on fire -was burnt down to the ground. Of this no account was made then; but -afterwards when the army had ed to Sardis, Alyattes fell sick, and as -his sickness lasted long, he sent messengers to inquire of the Oracle at -Delphi, either being advised to do so by some one, or because he himself -thought it best to send and inquire of the god concerning his sickness. -But when these arrived at Delphi, the Pythian prophetess said that she -would give them no answer, until they should have built up again -the temple of Athene which they had burnt at Assessos in the land of -Miletos. - -20. Thus much I know by the report of the people of Delphi; but the -Milesians add to this that Periander the son of Kypselos, being a -special guest-friend of Thrasybulos the then despot of Miletos, heard -of the oracle which had been given to Alyattes, and sending a messenger -told Thrasybulos, in order that he might have knowledge of it beforehand -and take such counsel as the case required. This is the story told by -the Milesians. - -21. And Alyattes, when this answer was reported to him, sent a herald -forthwith to Miletos, desiring to make a truce with Thrasybulos and the -Milesians for so long a time as he should be building the temple. He -then was being sent as envoy to Miletos; and Thrasybulos in the meantime -being informed beforehand of the whole matter and knowing what Alyattes -was meaning to do, contrived this device:--he gathered together in the -market-place all the store of provisions which was found in the -city, both his own and that which belonged to private persons; and he -proclaimed to the Milesians that on a signal given by him they should -all begin to drink and make merry with one another. - -22. This Thrasybulos did and thus proclaimed to the end that the herald -from Sardis, seeing a vast quantity of provisions carelessly piled up, -and the people feasting, might report this to Alyattes: and so on fact -it happened; for when the herald ed to Sardis after seeing this and -delivering to Thrasybulos the charge which was given to him by the king -of Lydia, the peace which was made, came about, as I am informed, merely -because of this. For Alyattes, who thought that there was a great famine -in Miletos and that the people had been worn down to the extreme of -misery, heard from the herald, when he ed from Miletos, the opposite -to that which he himself supposed. And after this the peace was made -between them on condition of being guest-friends and allies to one -another, and Alyattes built two temples to Athene at Assessos in place -of one, and himself recovered from his sickness. With regard then to -the war waged by Alyattes with the Milesians and Thrasybulos things went -thus. - -23. As for Periander, the man who gave information about the oracle to -Thrasybulos, he was the son of Kypselos, and despot of Corinth. In his -life, say the Corinthians, (and with them agree the Lesbians), there -happened to him a very great marvel, namely that Arion of Methymna was -carried ashore at Tainaron upon a dolphin's back. This man was a harper -second to none of those who then lived, and the first, so far as we -know, who composed a dithyramb, naming it so and teaching it to a chorus -17 at Corinth. - -24. This Arion, they say, who for the most part of his time stayed with -Periander, conceived a desire to sail to Italy 18 and Sicily; and -after he had there acquired large sums of money, he wished to again to -Corinth. He set forth therefore from Taras, 19 and as he had faith -in Corinthians more than in other men, he hired a ship with a crew of -Corinthians. These, the story says, when out in open sea, formed a -plot to cast Arion overboard and so possess his wealth; and he having -obtained knowledge of this made entreaties to them, offering them his -wealth and asking them to grant him his life. With this however he -did not prevail upon them, but the men who were conveying him bade him -either slay himself there, that he might receive burial on the land, -or leap straightway into the sea. So Arion being driven to a strait -entreated them that, since they were so minded, they would allow him to -take his stand in full minstrel's garb upon the deck 20 of the ship and -sing; and he promised to put himself to death after he had sung. They -then, well pleased to think that they should hear the best of all -minstrels upon earth, drew back from the stern towards the middle of -the ship; and he put on the full minstrel's garb and took his lyre, and -standing on the deck performed the Orthian measure. Then as the measure -ended, he threw himself into the sea just as he was, in his full -minstrel's garb; and they went on sailing away to Corinth, but him, -they say, a dolphin supported on its back and brought him to shore at -Tainaron: and when he had come to land he proceeded to Corinth with his -minstrel's garb. Thither having arrived he related all that had been -done; and Periander doubting of his story kept Arion in guard and -would let him go nowhere, while he kept careful watch for those who had -conveyed him. When these came, he called them and inquired of them if -they had any report to make of Arion; and when they said that he was -safe in Italy and that they had left him at Taras faring well, Arion -suddenly appeared before them in the same guise as when he made his leap -from the ship; and they being struck with amazement were no longer -able to deny when they were questioned. This is the tale told by the -Corinthians and Lesbians alike, and there is at Tainaron a votive -offering of Arion of no great size, 21 namely a bronze figure of a man -upon a dolphin's back. - -25. Alyattes the Lydian, when he had thus waged war against the -Milesians, afterwards died, having reigned seven-and-fifty years. This -king, when he recovered from his sickness, dedicated a votive offering -at Delphi (being the second of his house who had so done), namely a -great mixing-bowl of silver with a stand for it of iron welded together, -which last is a sight worth seeing above all the offerings at Delphi and -the work of Glaucos the Chian, who of all men first found out the art of -welding iron. - -26. After Alyattes was dead Croesus the son of Alyattes received the -kingdom in succession, being five-and-thirty years of age. He (as I -said) fought against the Hellenes and of them he attacked the Ephesians -first. The Ephesians then, being besieged by him, dedicated their city -to Artemis and tied a rope from the temple to the wall of the city: now -the distance between the ancient city, which was then being besieged, -and the temple is seven furlongs. 22 These, I say, where the first upon -whom Croesus laid hands, but afterwards he did the same to the other -Ionian and Aiolian cities one by one, alleging against them various -causes of complaint, and making serious charges against those in whose -cases he could find serious grounds, while against others of them he -charged merely trifling offences. - -27. Then when the Hellenes in Asia had been conquered and forced to pay -tribute, he designed next to build for himself ships and to lay hands -upon those who dwelt in the islands; and when all was prepared for -his building of ships, they say that Bias of Priene (or, according to -another account, Pittacos of Mytilene) came to Sardis, and being asked -by Croesus whether there was any new thing doing in Hellas, brought to -an end his building of ships by this saying: "O king," said he, "the men -of the islands are hiring a troop of ten thousand horse, and with this -they mean to march to Sardis and fight against thee." And Croesus, -supposing that what he reported was true, said: "May the gods put -it into the minds of the dwellers of the islands to come with horses -against the sons of the Lydians!" And he answered and said: "O king, I -perceive that thou dost earnestly desire to catch the men of the islands -on the mainland riding upon horses; and it is not unreasonable that thou -shouldest wish for this: what else however thinkest thou the men of the -islands desire and have been praying for ever since the time they heard -that thou wert about to build ships against them, than that they might -catch the Lydians upon the sea, so as to take vengeance upon thee for -the Hellenes who dwell upon the mainland, whom thou dost hold enslaved?" -Croesus, they say, was greatly pleased with this conclusion, 23 and -obeying his suggestion, for he judged him to speak suitably, he stopped -his building of ships; and upon that he formed a friendship with the -Ionians dwelling in the islands. - -28. As time went on, when nearly all those dwelling on this side the -river Halys had been subdued, (for except the Kilikians and Lykians -Croesus subdued and kept under his rule all the nations, that is to say -Lydians, Phrygians, Mysians, Mariandynoi, Chalybians, Paphlagonians, -Thracians both Thynian and Bithynian, Carians, Ionians, Dorians, -Aiolians, and Pamphylians), 24 - -29, when these, I say, had been subdued, and while he was still adding -to his Lydian dominions, there came to Sardis, then at the height of -its wealth, all the wise men 25 of the Hellas who chanced to be alive at -that time, brought thither severally by various occasions; and of them -one was Solon the Athenian, who after he had made laws for the Athenians -at their bidding, left his native country for ten years and sailed away -saying that he desired to visit various lands, in order that he might -not be compelled to repeal any of the laws which he had proposed. 26 For -of themselves the Athenians were not competent to do this, having bound -themselves by solemn oaths to submit for ten years to the laws which -Solon should propose for them. - -30. So Solon, having left his native country for this reason and for -the sake of seeing various lands, came to Amasis in Egypt, and also to -Croesus at Sardis. Having there arrived he was entertained as a guest -by Croesus in the king's palace; and afterwards, on the third or fourth -day, at the bidding of Croesus his servants led Solon round to see his -treasuries; and they showed him all things, how great and magnificent -they were: and after he had looked upon them all and examined them as he -had occasion, Croesus asked him as follows: "Athenian guest, much report -of thee has come to us, both in regard to thy wisdom and thy wanderings, -how that in thy search for wisdom thou hast traversed many lands to see -them; now therefore a desire has come upon me to ask thee whether thou -hast seen any whom thou deemest to be of all men the most happy." 27 -This he asked supposing that he himself was the happiest of men; but -Solon, using no flattery but the truth only, said: "Yes, O king, Tellos -the Athenian." And Croesus, marvelling at that which he said, asked -him earnestly: "In what respect dost thou judge Tellos to be the most -happy?" And he said: "Tellos, in the first place, living while his -native State was prosperous, had sons fair and good and saw from all of -them children begotten and living to grow up; and secondly he had what -with us is accounted wealth, and after his life a most glorious end: -for when a battle was fought by the Athenians at Eleusis against the -neighbouring people, he brought up supports and routed the foe and there -died by a most fair death; and the Athenians buried him publicly where -he fell, and honoured him greatly." - -31. So when Solon had moved Croesus to inquire further by the story of -Tellos, recounting how many points of happiness he had, the king -asked again whom he had seen proper to be placed next after this man, -supposing that he himself would certainly obtain at least the second -place; but he replied: "Cleobis and Biton: for these, who were of Argos -by race, possessed a sufficiency of wealth and, in addition to this, -strength of body such as I shall tell. Both equally had won prizes in -the games, and moreover the following tale is told of them:--There was a -feast of Hera among the Argives and it was by all means necessary that -their mother should be borne in a car to the temple. But since their -oxen were not brought up in time from the field, the young men, barred -from all else by lack of time, submitted themselves to the yoke and drew -the wain, their mother being borne by them upon it; and so they brought -it on for five-and-forty furlongs, 28 and came to the temple. Then after -they had done this and had been seen by the assembled crowd, there came -to their life a most excellent ending; and in this the deity declared -that it was better for man to die than to continue to live. For the -Argive men were standing round and extolling the strength 29 of the -young men, while the Argive women were extolling the mother to whose -lot it had fallen to have such sons; and the mother being exceedingly -rejoiced both by the deed itself and by the report made of it, took her -stand in front of the image of the goddess and prayed that she would -give to Cleobis and Biton her sons, who had honoured her 30 greatly, -that gift which is best for man to receive: and after this prayer, when -they had sacrificed and feasted, the young men lay down to sleep within -the temple itself, and never rose again, but were held bound in this -last end. 31 And the Argives made statues in the likeness of them and -dedicated them as offerings at Delphi, thinking that they had proved -themselves most excellent." - -32. Thus Solon assigned the second place in respect of happiness to -these: and Croesus was moved to anger and said: "Athenian guest, hast -thou then so cast aside our prosperous state as worth nothing, that thou -dost prefer to us even men of private station?" And he said: "Croesus, -thou art inquiring about human fortunes of one who well knows that -the Deity is altogether envious and apt to disturb our lot. For in the -course of long time a man may see many things which he would not desire -to see, and suffer also many things which he would not desire to suffer. -The limit of life for a man I lay down at seventy years: and these -seventy years give twenty-five thousand and two hundred days, not -reckoning for any intercalated month. Then if every other one of these -years shall be made longer by one month, that the seasons may be caused -to come round at the due time of the year, the intercalated months will -be in number five-and-thirty besides the seventy years; and of these -months the days will be one thousand and fifty. Of all these days, being -in number twenty-six thousand two hundred and fifty, which go to the -seventy years, one day produces nothing at all which resembles what -another brings with it. Thus then, O Croesus, man is altogether a -creature of accident. As for thee, I perceive that thou art both great -in wealth and king of many men, but that of which thou didst ask me I -cannot call thee yet, until I learn that thou hast brought thy life to -a fair ending: for the very rich man is not at all to be accounted more -happy than he who has but his subsistence from day to day, unless also -the fortune go with him of ending his life well in possession of all -things fair. For many very wealthy men are not happy, 32 while many who -have but a moderate living are fortunate; 33 and in truth the very rich -man who is not happy has two advantages only as compared with the poor -man who is fortunate, whereas this latter has many as compared with the -rich man who is not happy. The rich man is able better to fulfil his -desire, and also to endure a great calamity if it fall upon him; whereas -the other has advantage over him in these things which follow:--he is not -indeed able equally with the rich man to endure a calamity or to fulfil -his desire, but these his good fortune keeps away from him, while he is -sound of limb, 34 free from disease, untouched by suffering, the father -of fair children and himself of comely form; and if in addition to this -he shall end his life well, he is worthy to be called that which thou -seekest, namely a happy man; but before he comes to his end it is well -to hold back and not to call him yet happy but only fortunate. Now to -possess all these things together is impossible for one who is mere man, -just as no single land suffices to supply all things for itself, but one -thing it has and another it lacks, and the land that has the greatest -number of things is the best: so also in the case of a man, no single -person is complete in himself, for one thing he has and another he -lacks; but whosoever of men continues to the end in possession of the -greatest number of these things and then has a gracious ending of his -life, he is by me accounted worthy, O king, to receive this name. But -we must of every thing examine the end and how it will turn out at the -last, for to many God shows but a glimpse of happiness and then plucks -them up by the roots and overturns them." - -33. Thus saying he refused to gratify Croesus, who sent him away -from his presence holding him in no esteem, and thinking him utterly -senseless in that he passed over present good things and bade men look -to the end of every matter. - -34. After Solon had departed, a great retribution from God came upon -Croesus, probably because he judged himself to be the happiest of all -men. First there came and stood by him a dream, which showed to him the -truth of the evils that were about to come to pass in respect of his -son. Now Croesus had two sons, of whom one was deficient, seeing that he -was deaf and dumb, while the other far surpassed his companions of the -same age in all things: and the name of this last was Atys. As regards -this Atys then, the dream signified to Croesus that he should lose him -by the blow of an iron spear-point: 35 and when he rose up from sleep -and considered the matter with himself, he was struck with fear on -account of the dream; and first he took for his son a wife; and whereas -his son had been wont to lead the armies of the Lydians, he now no -longer sent him forth anywhere on any such business; and the javelins -and lances and all such things which men use for fighting he conveyed -out of the men's apartments and piled them up in the inner bed-chambers, -for fear lest something hanging up might fall down upon his son. - -35. Then while he was engaged about the marriage of his son, there came -to Sardis a man under a misfortune and with hands not clean, a Phrygian -by birth and of the royal house. This man came to the house of Croesus, -and according to the customs which prevail in that land made request -that he might have cleansing; and Croesus gave him cleansing: now the -manner of cleansing among the Lydians is the same almost as that which -the Hellenes use. So when Croesus had done that which was customary, he -asked of him whence he came and who he was, saying as follows: "Man, who -art thou, and from what region of Phrygia didst thou come to sit upon -my hearth? And whom of men or women didst thou slay?" And he replied: -"O king, I am the son of Gordias, the son of Midas, and I am called -Adrastos; and I slew my own brother against my will, and therefore am I -here, having been driven forth by my father and deprived of all that I -had." And Croesus answered thus: "Thou art, as it chances, the offshoot -of men who are our friends and thou hast come to friends, among whom -thou shalt want of nothing so long as thou shalt remain in our land: and -thou wilt find it most for thy profit to bear this misfortune as lightly -as may be." So he had his abode with Croesus. 36 - -36. During this time there was produced in the Mysian Olympos a boar of -monstrous size. This, coming down from the mountain aforesaid, ravaged -the fields of the Mysians, and although the Mysians went out against it -often, yet they could do it no hurt, but rather received hurt themselves -from it; so at length messengers came from the Mysians to Croesus and -said: "O king, there has appeared in our land a boar of monstrous size, -which lays waste our fields; and we, desiring eagerly to take it, are -not able: now therefore we ask of thee to send with us thy son and also -a chosen band of young men with dogs, that we may destroy it out of our -land." Thus they made request, and Croesus calling to mind the words of -the dream spoke to them as follows: "As touching my son, make no further -mention of him in this matter; for I will not send him with you, seeing -that he is newly married and is concerned now with the affairs of his -marriage: but I will send with you chosen men of the Lydians and the -whole number of my hunting dogs, and I will give command to those who -go, to be as zealous as may be in helping you to destroy the wild beast -out of your land." - -37. Thus he made reply, and while the Mysians were being contented with -this answer, there came in also the son of Croesus, having heard of the -request made by the Mysians: and when Croesus said that he would not -send his son with them, the young man spoke as follows: "My father, in -times past the fairest and most noble part was allotted to us, to go out -continually to wars and to the chase and so have good repute; but -now thou hast debarred me from both of these, although thou hast not -observed in me any cowardly or faint-hearted spirit. And now with what -face must I appear when I go to and from the market-place of the city? -What kind of a man shall I be esteemed by the citizens, and what kind of -a man shall I be esteemed by my newly-married wife? With what kind of a -husband will she think that she is mated? Therefore either let me go to -the hunt, or persuade me by reason that these things are better for me -done as now they are." - -38. And Croesus made answer thus: "My son, not because I have observed -in thee any spirit of cowardice or any other ungracious thing, do I act -thus; but a vision of a dream came and stood by me in my sleep and told -me that thou shouldest be short-lived, and that thou shouldest perish -by a spear-point of iron. With thought of this vision therefore I both -urged on this marriage for thee, and I refuse now to send thee upon the -matter which is being taken in hand, having a care of thee that I may -steal thee from thy fate at least for the period of my own life, if by -any means possible for me to do so. For thou art, as it chances, my only -son: the other I do not reckon as one, seeing that he is deficient in -hearing." - -39. The young man made answer thus: "It may well be forgiven in thee, O -my father, that thou shouldest have a care of me after having seen such -a vision; but that which thou dost not understand, and in which the -meaning of the dream has escaped thee, it is right that I should expound -to thee. Thou sayest the dream declared that I should end my life by -means of a spear-point of iron: but what hands has a boar, or what -spear-point of iron, of which thou art afraid? If the dream had told -thee that I should end my life by a tusk, or any other thing which -resembles that, it would be right for thee doubtless to do as thou art -doing; but it said 'by a spear-point.' Since therefore our fight will -not be with men, let me now go." - -40. Croesus made answer: "My son, thou dost partly prevail with me by -declaring thy judgment about the dream; therefore, having been prevailed -upon by thee, I change my resolution and allow thee to go to the chase." - -41. Having thus said Croesus went to summon Adrastos the Phrygian; and -when he came, he addressed him thus: "Adrastos, when thou wast struck -with a grievous misfortune (with which I reproach thee not), I cleansed -thee, and I have received thee into my house supplying all thy costs. -Now therefore, since having first received kindness from me thou art -bound to requite me with kindness, I ask of thee to be the protector of -my son who goes forth to the chase, lest any evil robbers come upon -you by the way to do you harm; and besides this thou too oughtest to go -where thou mayest become famous by thy deeds, for it belongs to thee -as an inheritance from thy fathers so to do, and moreover thou hast -strength for it." - -42. Adrastos made answer: "O king, but for this I should not have been -going to any such contest of valour; for first it is not fitting that -one who is suffering such a great misfortune as mine should seek the -company of his fellows who are in prosperity, and secondly I have no -desire for it; and for many reasons I should have kept myself away. But -now, since thou art urgent with me, and I ought to gratify thee (for I -am bound to requite thee with kindness), I am ready to do this: expect -therefore that thy son, whom thou commandest me to protect, will home to -thee unhurt, so far as his protector may avail to keep him safe." - -43. When he had made answer to Croesus in words like these, they -afterwards set forth provided with chosen young men and with dogs. -And when they were come to Mount Olympos, they tracked the animal; -and having found it and taken their stand round in a circle, they -were hurling against it their spears. Then the guest, he who had been -cleansed of manslaughter, whose name was Adrastos, hurling a spear at it -missed the boar and struck the son of Croesus. So he being struck by the -spear-point fulfilled the saying of the dream. And one ran to report -to Croesus that which had come to pass, and having come to Sardis he -signified to him of the combat and of the fate of his son. And Croesus -was very greatly disturbed by the death of his son, and was much the -more moved to complaining by this, namely that his son was slain by the -man whom he had himself cleansed of manslaughter. And being grievously -troubled by the misfortune he called upon Zeus the Cleanser, protesting -to him that which he had suffered from his guest, and he called moreover -upon the Protector of Suppliants 37 and the Guardian of Friendship, -38 naming still the same god, and calling upon him as the Protector of -Suppliants because when he received the guest into his house he had -been fostering ignorantly the slayer of his son, and as the Guardian of -Friendship because having sent him as a protector he had found him the -worst of foes. - -45. After this the Lydians came bearing the corpse, and behind it -followed the slayer: and he taking his stand before the corpse delivered -himself up to Croesus, holding forth his hands and bidding the king slay -him over the corpse, speaking of his former misfortune and saying that -in addition to this he had now been the destroyer of the man who had -cleansed him of it; and that life for him was no more worth living. But -Croesus hearing this pitied Adrastos, although he was himself suffering -so great an evil of his own, and said to him: "Guest, I have already -received from thee all the satisfaction that is due, seeing that thou -dost condemn thyself to suffer death; and not thou alone art the cause -of this evil, except in so far as thou wert the instrument of it against -thine own will, but some one, as I suppose, of the gods, who also long -ago signified to me that which was about to be." So Croesus buried his -son as was fitting: but Adrastos the son of Gordias, the son of Midas, -he who had been the slayer of his own brother and the slayer also of the -man who had cleansed him, when silence came of all men round about the -tomb, recognising that he was more grievously burdened by misfortune -than all men of whom he knew, slew himself upon the grave. - -46. For two years then Croesus remained quiet in his mourning, -because he was deprived of his son: but after this period of time the -overthrowing of the rule of Astyages the son of Kyaxares by Cyrus -the son of Cambyses, and the growing greatness of the Persians caused -Croesus to cease from his mourning, and led him to a care of cutting -short the power of the Persians, if by any means he might, while yet it -was in growth and before they should have become great. - -So having formed this design he began forthwith to make trial of -the Oracles, both those of the Hellenes and that in Libya, sending -messengers some to one place and some to another, some to go to Delphi, -others to Abai of the Phokians, and others to Dodona; and some were -sent to the shrine of Amphiaraos and to that of Trophonios, others to -Branchidai in the land of Miletos: these are the Oracles of the Hellenes -to which Croesus sent messengers to seek divination; and others he sent -to the shrine of Ammon in Libya to inquire there. Now he was sending the -messengers abroad to the end that he might try the Oracles and find -out what knowledge they had, so that if they should be found to have -knowledge of the truth, he might send and ask them secondly whether he -should attempt to march against the Persians. - -47. And to the Lydians whom he sent to make trial of the Oracles he gave -charge as follows,--that from the day on which they set out from Sardis -they should reckon up the number of the days following and on the -hundredth day they should consult the Oracles, asking what Croesus -the son of Alyattes king of the Lydians chanced then to be doing: and -whatever the Oracles severally should prophesy, this they should cause -to be written down 39 and bear it back to him. Now what the other -Oracles prophesied is not by any reported, but at Delphi, so soon as the -Lydians entered the sanctuary of the temple 40 to consult the god and -asked that which they were commanded to ask, the Pythian prophetess -spoke thus in hexameter measure: - - - "But the number of sand I know, 41 and the measure of drops in the ocean; - The dumb man I understand, and I hear the speech of the speechless: - And there hath come to my soul the smell of a strong-shelled tortoise - Boiling in caldron of bronze, and the flesh of a lamb mingled with it; - Under it bronze is laid, it hath bronze as a clothing upon it." - -48. When the Pythian prophetess had uttered this oracle, the Lydians -caused the prophecy to be written down, and went away at once to Sardis. -And when the rest also who had been sent round were there arrived with -the answers of the Oracles, then Croesus unfolded the writings one by -one and looked upon them: and at first none of them pleased him, but -when he heard that from Delphi, forthwith he did worship to the god and -accepted the answer, 42 judging that the Oracle at Delphi was the only -true one, because it had found out what he himself had done. For when he -had sent to the several Oracles his messengers to consult the gods, -keeping well in mind the appointed day he contrived the following -device,--he thought of something which it would be impossible to discover -or to conceive of, and cutting up a tortoise and a lamb he boiled them -together himself in a caldron of bronze, laying a cover of bronze over -them. - -49. This then was the answer given to Croesus from Delphi; and as -regards the answer of Amphiaraos, I cannot tell what he replied to the -Lydians after they had done the things customary in his temple, 43 for -there is no record of this any more than of the others, except only that -Croesus thought that he also 44 possessed a true Oracle. - -50. After this with great sacrifices he endeavoured to win the favour of -the god at Delphi: for of all the animals that are fit for sacrifice he -offered three thousand of each kind, and he heaped up couches overlaid -with gold and overlaid with silver, and cups of gold, and robes of -purple, and tunics, making of them a great pyre, and this he burnt up, -hoping by these means the more to win over the god to the side of the -Lydians: and he proclaimed to all the Lydians that every one of them -should make sacrifice with that which each man had. And when he had -finished the sacrifice, he melted down a vast quantity of gold, and of -it he wrought half-plinths 45 making them six palms 46 in length and -three in breadth, and in height one palm; and their number was one -hundred and seventeen. Of these four were of pure gold 47 weighing two -talents and a half 48 each, and others of gold alloyed with silver 49 -weighing two talents. And he caused to be made also an image of a lion -of pure gold weighing ten talents; which lion, when the temple of Delphi -was being burnt down, fell from off the half-plinths, for upon these -it was set, 50 and is placed now in the treasury of the Corinthians, -weighing six talents and a half, for three talents and a half were -melted away from it. - -51. So Croesus having finished all these things sent them to Delphi, and -with them these besides:--two mixing bowls of great size, one of gold and -the other of silver, of which the golden bowl was placed on the right -hand as one enters the temple, and the silver on the left, but the -places of these also were changed after the temple was burnt down, -and the golden bowl is now placed in the treasury of the people of -Clazomenai, weighing eight and a half talents and twelve pounds over, -51 while the silver one is placed in the corner of the vestibule 52 and -holds six hundred amphors 53 (being filled with wine by the Delphians on -the feast of the Theophania): this the people of Delphi say is the work -of Theodoros the Samian, 54 and, as I think, rightly, for it is evident -to me that the workmanship is of no common kind: moreover Croesus sent -four silver wine-jars, which stand in the treasury of the Corinthians, -and two vessels for lustral water, 55 one of gold and the other of -silver, of which the gold one is inscribed "from the Lacedemonians," -who say that it is their offering: therein however they do not speak -rightly; for this also is from Croesus, but one of the Delphians wrote -the inscription upon it, desiring to gratify the Lacedemonians; and his -name I know but will not make mention of it. The boy through whose hand -the water flows is from the Lacedemonians, but neither of the vessels -for lustral water. And many other votive offerings Croesus sent with -these, not specially distinguished, among which are certain castings 56 -of silver of a round shape, and also a golden figure of a woman three -cubits high, which the Delphians say is a statue of the baker of -Croesus. Moreover Croesus dedicated the ornaments from his wife's neck -and her girdles. - -52. These are the things which he sent to Delphi; and to Amphiaraos, -having heard of his valour and of his evil fate, he dedicated a shield -made altogether of gold throughout, and a spear all of solid gold, the -shaft being of gold also as well as the two points, which offerings -were both remaining even to my time at Thebes in the temple of Ismenian -Apollo. - -53. To the Lydians who were to carry these gifts to the temples Croesus -gave charge that they should ask the Oracles this question also,--whether -Croesus should march against the Persians, and if so, whether he should -join with himself any army of men as his friends. And when the Lydians -had arrived at the places to which they had been sent and had dedicated -the votive offerings, they inquired of the Oracles and said: "Croesus, -king of the Lydians and of other nations, considering that these are -the only true Oracles among men, presents to you 57 gifts such as your -revelations deserve, and asks you again now whether he shall march -against the Persians, and if so, whether he shall join with himself any -army of men as allies." They inquired thus, and the answers of both -the Oracles agreed in one, declaring to Croesus that if he should -march against the Persians he should destroy a great empire: and they -counselled him to find out the most powerful of the Hellenes and join -these with himself as friends. - -54. So when the answers were brought back and Croesus heard them, he -was delighted with the oracles, and expecting that he would certainly -destroy the kingdom of Cyrus, he sent again to Pytho, 58 and presented -to the men of Delphi, having ascertained the number of them, two staters -of gold for each man: and in for this the Delphians gave to Croesus and -to the Lydians precedence in consulting the Oracle and freedom from all -payments, and the right to front seats at the games, with this privilege -also for all time, that any one of them who wished should be allowed to -become a citizen of Delphi. - -55. And having made presents to the men of Delphi, Croesus consulted the -Oracle the third time; for from the time when he learnt the truth of -the Oracle, he made abundant use of it. 59 And consulting the Oracle -he inquired whether his monarchy would endure for a long time. And the -Pythian prophetess answered him thus: - - - "But when it cometh to pass that a mule of the Medes shall be monarch - Then by the pebbly Hermos, O Lydian delicate-footed, - Flee and stay not, and be not ashamed to be called a coward." - -56. By these lines when they came to him Croesus was pleased more than -by all the rest, for he supposed that a mule would never be ruler of the -Medes instead of a man, and accordingly that he himself and his heirs -would never cease from their rule. Then after this he gave thought to -inquire which people of the Hellenes he should esteem the most powerful -and gain over to himself as friends. And inquiring he found that the -Lacedemonians and the Athenians had the pre-eminence, the first of the -Dorian and the others of the Ionian race. For these were the most -eminent races in ancient time, the second being a Pelasgian and the -first a Hellenic race: and the one never migrated from its place in any -direction, while the other was very exceedingly given to wanderings; for -in the reign of Deucalion this race dwelt in Pthiotis, and in the time -of Doros the son of Hellen in the land lying below Ossa and Olympos, -which is called Histiaiotis; and when it was driven from Histiaiotis by -the sons of Cadmos, it dwelt in Pindos and was called Makednian; and -thence it moved afterwards to Dryopis, and from Dryopis it came finally -to Peloponnesus, and began to be called Dorian. - -57. What language however the Pelasgians used to speak I am not able -with certainty to say. But if one must pronounce judging by those that -still remain of the Pelasgians who dwelt in the city of Creston 60 above -the Tyrsenians, and who were once neighbours of the race now called -Dorian, dwelling then in the land which is now called Thessaliotis, and -also by those that remain of the Pelasgians who settled at Plakia -and Skylake in the region of the Hellespont, who before that had been -settlers with the Athenians, 61 and of the natives of the various other -towns which are really Pelasgian, though they have lost the name,--if -one must pronounce judging by these, the Pelasgians used to speak a -Barbarian language. If therefore all the Pelasgian race was such as -these, then the Attic race, being Pelasgian, at the same time when it -changed and became Hellenic, unlearnt also its language. For the people -of Creston do not speak the same language with any of those who dwell -about them, nor yet do the people of Phakia, but they speak the same -language one as the other: and by this it is proved that they still keep -unchanged the form of language which they brought with them when they -migrated to these places. - -58. As for the Hellenic race, it has used ever the same language, as I -clearly perceive, since it first took its rise; but since the time when -it parted off feeble at first from the Pelasgian race, setting forth -from a small beginning it has increased to that great number of races -which we see, 62 and chiefly because many Barbarian races have been -added to it besides. Moreover it is true, as I think, 6201 of the -Pelasgian race also, 63 that so far as it remained Barbarian it never -made any great increase. - -59. Of these races then Croesus was informed that the Athenian was held -subject and torn with faction by Peisistratos 64 the son of Hippocrates, -who then was despot of the Athenians. For to Hippocrates, when as a -private citizen he went to view the Olympic games, a great marvel had -occurred. After he had offered the sacrifice, the caldrons which were -standing upon the hearth, full of pieces of flesh and of water, boiled -without fire under them and ran over. And Chilon the Lacedemonian, -who chanced to have been present and to have seen the marvel, advised -Hippocrates first not to bring into his house a wife to bear him -children, and secondly, if he happened to have one already, to dismiss -her, and if he chanced to have a son, to disown him. When Chilon -had thus recommended, Hippocrates, they say, was not willing to be -persuaded, and so there was born to him afterwards this Peisistratos; -who, when the Athenians of the shore 65 were at feud with those of the -plain, Megacles the son of Alcmaion being leader of the first faction, -and Lycurgos the son of Aristolaides of that of the plain, aimed at the -despotism for himself and gathered a third party. So then, after -having collected supporters and called himself leader of the men of the -mountain-lands, 66 he contrived a device as follows:--he inflicted -wounds upon himself and upon his mules, and then drove his car into the -market-place, as if he had just escaped from his opponents, who, as he -alleged, had desired to kill him when he was driving into the country: -and he asked the commons that he might obtain some protection from them, -for before this he had gained reputation in his command against the -Megarians, during which he took Nisaia and performed other signal -service. And the commons of the Athenians being deceived gave him those -67 men chosen from the dwellers in the city who became not indeed the -spear-men 68 of Peisistratos but his club-men; for they followed behind -him bearing wooden clubs. And these made insurrection with Peisistratos -and obtained possession of the Acropolis. Then Peisistratos was ruler of -the Athenians, not having disturbed the existing magistrates nor changed -the ancient laws; but he administered the State under that constitution -of things which was already established, ordering it fairly and well. - -60. However, no long time after this the followers of Megacles and those -of Lycurgos joined together and drove him forth. Thus Peisistratos had -obtained possession of Athens for the first time, and thus he lost -the power before he had it firmly rooted. But those who had driven -out Peisistratos became afterwards at feud with one another again. -And Megacles, harassed by the party strife, 69 sent a message to -Peisistratos asking whether he was willing to have his daughter to wife -on condition of becoming despot. And Peisistratos having accepted the -proposal and made an agreement on these terms, they contrived with a -view to his a device the most simple by far, as I think, that ever was -practised, considering at least that it was devised at a time when -the Hellenic race had been long marked off from the Barbarian as more -skilful and further removed from foolish simplicity, and among the -Athenians who are accounted the first of the Hellenes in ability. 70 -In the deme of Paiania there was a woman whose name was Phya, in height -four cubits all but three fingers, 71 and also fair of form. This woman -they dressed in full armour and caused her to ascend a chariot and -showed her the bearing in which she might best beseem her part, 72 and -so they drove to the city, having sent on heralds to run before them, -who, when they arrived at the city, spoke that which had been commanded -them, saying as follows: "O Athenians, receive with favour Peisistratos, -whom Athene herself, honouring him most of all men, brings back to her -Acropolis." So the heralds went about hither and thither saying this, -and straightway there came to the demes in the country round a report -that Athene was bringing Peisistratos back, while at the same time the -men of the city, persuaded that the woman was the very goddess herself, -were paying worship to the human creature and receiving Peisistratos. - -61. So having received back the despotism in the manner which has been -said, Peisistratos according to the agreement made with Megacles married -the daughter of Megacles; but as he had already sons who were young men, -and as the descendants of Alcmaion were said to be under a curse, 73 -therefore not desiring that children should be born to him from his -newly-married wife, he had commerce with her not in the accustomed -manner. And at first the woman kept this secret, but afterwards she told -her mother, whether in answer to her inquiry or not I cannot tell; and -the mother told her husband Megacles. He then was very indignant that he -should be dishonoured by Peisistratos; and in his anger straightway he -proceeded to compose his quarrel with the men of his faction. And when -Peisistratos heard of that which was being done against himself, he -departed wholly from the land and came to Eretria, where he took counsel -together with his sons: and the advice of Hippias having prevailed, that -they should endeavour to win back the despotism, they began to gather -gifts of money from those States which owed them obligations for favours -received: and many contributed great sums, but the Thebans surpassed -the rest in the giving of money. Then, not to make the story long, time -elapsed and at last everything was prepared for their . For certain -Argives came as mercenaries from the Peloponnesus, and a man of Naxos -had come to them of his own motion, whose name was Lygdamis, and showed -very great zeal in providing both money and men. - -62. So starting from Eretria after the lapse of ten years 74 they ed -back; and in Attica the first place of which they took possession was -Marathon. While they were encamping here, their partisans from the city -came to them, and also others flowed in from the various demes, to whom -despotic rule was more welcome than freedom. So these were gathering -themselves together; but the Athenians in the city, so long as -Peisistratos was collecting the money, and afterwards when he took -possession of Marathon, made no account of it; but when they heard that -he was marching from Marathon towards the city, then they went to the -rescue against him. These then were going in full force to fight against -the ing exiles, and the forces of Peisistratos, as they went towards the -city starting from Marathon, met them just when they came to the temple -of Athene Pallenis, and there encamped opposite to them. Then moved -by divine guidance 75 there came into the presence of Peisistratos -Amphilytos the Arcarnanian, 76 a soothsayer, who approaching him uttered -an oracle in hexameter verse, saying thus: - - - "But now the cast hath been made and the net hath been widely extended, - And in the night the tunnies will dart through the moon-lighted waters." - -63. This oracle he uttered to him being divinely inspired, and -Peisistratos, having understood the oracle and having said that he -accepted the prophecy which was uttered, led his army against the enemy. -Now the Athenians from the city were just at that time occupied with the -morning meal, and some of them after their meal with games of dice or -with sleep; and the forces of Peisistratos fell upon the Athenians and -put them to flight. Then as they fled, Peisistratos devised a very -skilful counsel, to the end that the Athenians might not gather again -into one body but might remain scattered abroad. He mounted his sons on -horseback and sent them before him; and overtaking the fugitives they -said that which was commanded them by Peisistratos, bidding them be of -good cheer and that each man should depart to his own home. - -64. Thus then the Athenians did, and so Peisistratos for the third time -obtained possession of Athens, and he firmly rooted his despotism by -many foreign mercenaries and by much revenue of money, coming partly -from the land itself and partly from about the river Strymon, and also -by taking as hostages the sons of those Athenians who had remained in -the land and had not at once fled, and placing them in the hands of -Naxos; for this also Peisistratos conquered by war and delivered into -the charge of Lygdamis. Moreover besides this he cleansed the island -of Delos in obedience to the oracles; and his cleansing was of the -following kind:--so far as the view from the temple extended 77 he dug up -all the dead bodies which were buried in this part and removed them to -another part of Delos. So Peisistratos was despot of the Athenians; but -of the Athenians some had fallen in the battle, and others of them with -the sons of Alcmaion were exiles from their native land. - -65. Such was the condition of things which Croesus heard was prevailing -among the Athenians during this time; but as to the Lacedemonians he -heard that they had escaped from great evils and had now got the better -of the Tegeans in the war. For when Leon and Hegesicles were kings of -Sparta, the Lacedemonians, who had good success in all their other wars, -suffered disaster in that alone which they waged against the men of -Tegea. Moreover in the times before this they had the worst laws of -almost all the Hellenes, both in matters which concerned themselves -alone and also in that they had no dealings with strangers. And they -made their change to a good constitution of laws thus:--Lycurgos, a -man of the Spartans who was held in high repute, came to the Oracle at -Delphi, and as he entered the sanctuary of the temple, straightway the -Pythian prophetess said as follows: - - - "Lo, thou art come, O Lycurgos, to this rich shrine of my temple, - Loved thou by Zeus and by all who possess the abodes of Olympos. - Whether to call thee a god, I doubt, in my voices prophetic, - God or a man, but rather a god I think, O Lycurgos." - -66. Some say in addition to this that the Pythian prophetess also set -forth to him the order of things which is now established for the -Spartans; but the Lacedemonians themselves say that Lycurgos having -become guardian of Leobotes his brother's son, who was king of the -Spartans, brought in these things from Crete. For as soon as he became -guardian, he changed all the prevailing laws, and took measures that -they should not transgress his institutions: and after this Lycurgos -established that which appertained to war, namely Enomoties and Triecads -and Common Meals, 7701 and in addition to this the Ephors and the -Senate. Having changed thus, the Spartans had good laws; and to Lycurgos -after he was dead they erected a temple, and they pay him great worship. -So then, as might be supposed, with a fertile land and with no small -number of men dwelling in it, they straightway shot up and became -prosperous: and it was no longer sufficient for them to keep still; but -presuming that they were superior in strength to the Arcadians, they -consulted the Oracle at Delphi respecting conquest of the whole of -Arcadia; and the Pythian prophetess gave answer thus: - - - "The land of Arcadia thou askest; thou askest me much; I refuse it; - Many there are in Arcadian land, stout men, eating acorns; - These will prevent thee from this: but I am not grudging towards thee; - Tegea beaten with sounding feet I will give thee to dance in, - And a fair plain I will give thee to measure with line and divide it." - -When the Lacedemonians heard report of this, they held off from the -other Arcadians, and marched against the Tegeans with fetters in their -hands, trusting to a deceitful 78 oracle and expecting that they -would make slaves of the men of Tegea. But having been worsted in the -encounter, those of them who were taken alive worked wearing the fetters -which they themselves brought with them and having "measured with line -and divided" 79 the plain of the Tegeans. And these fetters with which -they had been bound were preserved even to my own time at Tegea, hanging -about the temple of Athene Alea. 80 - -67. In the former war then I say they struggled against the Tegeans -continually with ill success; but in the time of Croesus and in the -reign of Anaxandrides and Ariston at Lacedemon the Spartans had at -length become victors in the war; and they became so in the following -manner:--As they continued to be always worsted in the war by the men of -Tegea, they sent messengers to consult the Oracle at Delphi and inquired -what god they should propitiate in order to get the better of the men -of Tegea in the war: and the Pythian prophetess made answer to them -that they should bring into their land the bones of Orestes the son of -Agamemnon. Then as they were not able to find the grave of Orestes, -they sent men again to go to the god and to inquire about the spot where -Orestes was laid: and when the messengers who were sent asked this, the -prophetess said as follows: - - - "Tegea there is, in Arcadian land, in a smooth place founded; - Where there do blow two blasts by strong compulsion together; - Stroke too there is and stroke in , and trouble on trouble. - There Agamemnon's son in the life-giving earth is reposing; - Him if thou bring with thee home, of Tegea thou shalt be master." 81 - -When the Lacedemonians had heard this they were none the less far from -finding it out, though they searched all places; until the time that -Lichas, one of those Spartans who are called "Well-doers," 82 discovered -it. Now the "Well-doers" are of the citizens the eldest who are passing -from the ranks of the "Horsemen," in each year five; and these are bound -during that year in which they pass out from the "Horsemen," to allow -themselves to be sent without ceasing to various places by the Spartan -State. - -68. Lichas then, being one of these, discovered it in Tegea by means -both of fortune and ability. For as there were at that time dealings -under truce with the men of Tegea, he had come to a forge there and was -looking at iron being wrought; and he was in wonder as he saw that which -was being done. The smith therefore, perceiving that he marvelled at it, -ceased from his work and said: "Surely, thou stranger of Lacedemon, if -thou hadst seen that which I once saw, thou wouldst have marvelled much, -since now it falls out that thou dost marvel so greatly at the working -of this iron; for I, desiring in this enclosure to make a well, lighted -in my digging upon a coffin of seven cubits in length; and not believing -that ever there had been men larger than those of the present day, -I opened it, and I saw that the dead body was equal in length to the -coffin: then after I had measured it, I filled in the earth over it -again." He then thus told him of that which he had seen; and the other, -having thought upon that which was told, conjectured that this was -Orestes according to the saying of the Oracle, forming his conjecture -in the following manner:--whereas he saw that the smith had two pairs of -bellows, he concluded that these were the winds spoken of, and that the -anvil and the hammer were the stroke and the stroke in , and that the -iron which was being wrought was the trouble laid upon trouble, making -comparison by the thought that iron has been discovered for the evil of -mankind. Having thus conjectured he came back to Sparta and declared the -whole matter to the Lacedemonians; and they brought a charge against him -on a fictitious pretext and drove him out into exile. 83 So having come -to Tegea, he told the smith of his evil fortune and endeavoured to hire -from him the enclosure, but at first he would not allow him to have it: -at length however Lichas persuaded him and he took up his abode there; -and he dug up the grave and gathered together the bones and went with -them away to Sparta. From that time, whenever they made trial of one -another, the Lacedemonians had much the advantage in the war; and by now -they had subdued to themselves the greater part of Peloponnesus besides. - -69. Croesus accordingly being informed of all these things was sending -messengers to Sparta with gifts in their hands to ask for an alliance, -having commanded them what they ought to say: and they when they came -said: "Croesus king of the Lydians and also of other nations sent us -hither and saith as follows: O Lacedemonians, whereas the god by an -oracle bade me join with myself the Hellene as a friend, therefore, -since I am informed that ye are the chiefs of Hellas, I invite you -according to the oracle, desiring to be your friend and your ally -apart from all guile and deceit." Thus did Croesus announce to the -Lacedemonians through his messengers; and the Lacedemonians, who -themselves also had heard of the oracle given to Croesus, were pleased -at the coming of the Lydians and exchanged oaths of friendship and -alliance: for they were bound to Croesus also by some services rendered -to them even before this time; since the Lacedemonians had sent to -Sardis and were buying gold there with purpose of using it for the image -of Apollo which is now set up on Mount Thornax in the Lacedemonian land; -and Croesus, when they desired to buy it, gave it them as a gift. - -70. For this reason therefore the Lacedemonians accepted the alliance, -and also because he chose them as his friends, preferring them to all -the other Hellenes. And not only were they ready themselves when he made -his offer, but they caused a mixing-bowl to be made of bronze, covered -outside with figures round the rim and of such a size as to hold three -hundred amphors, 84 and this they conveyed, desiring to give it as a -gift in to Croesus. This bowl never came to Sardis for reasons of which -two accounts are given as follows:--The Lacedemonians say that when the -bowl was on its way to Sardis and came opposite the land of Samos, the -men of Samos having heard of it sailed out with ships of war and took -it away; but the Samians themselves say that the Lacedemonians who were -conveying the bowl, finding that they were too late and hearing that -Sardis had been taken and Croesus was a prisoner, sold the bowl in -Samos, and certain private persons bought it and dedicated it as a -votive offering in the temple of Hera; and probably those who had sold -it would say when they ed to Sparta that it had been taken from them by -the Samians. - -71. Thus then it happened about the mixing-bowl: but meanwhile Croesus, -mistaking the meaning of the oracle, was making a march into Cappadokia, -expecting to overthrow Cyrus and the power of the Persians: and while -Croesus was preparing to march against the Persians, one of the -Lydians, who even before this time was thought to be a wise man but in -consequence of this opinion got a very great name for wisdom among -the Lydians, had advised Croesus as follows (the name of the man was -Sandanis):--"O king, thou art preparing to march against men who wear -breeches of leather, and the rest of their clothing is of leather also; -and they eat food not such as they desire but such as they can obtain, -dwelling in a land which is rugged; and moreover they make no use of -wine but drink water; and no figs have they for dessert, nor any other -good thing. On the one hand, if thou shalt overcome them, what wilt thou -take away from them, seeing they have nothing? and on the other hand, -if thou shalt be overcome, consider how many good things thou wilt lose; -for once having tasted our good things, they will cling to them fast -and it will not be possible to drive them away. I for my own part feel -gratitude to the gods that they do not put it into the minds of the -Persians to march against the Lydians." Thus he spoke not persuading -Croesus: for it is true indeed that the Persians before they subdued the -Lydians had no luxury nor any good thing. - -72. Now the Cappadokians are called by the Hellenes Syrians; 85 and -these Syrians, before the Persians had rule, were subjects of the Medes, -but at this time they were subjects of Cyrus. For the boundary between -the Median empire and the Lydian was the river Halys; and this flows -from the mountain-land of Armenia through the Kilikians, and afterwards, -as it flows, it has the Matienians on the right hand and the Phrygians -on the other side; then passing by these and flowing up towards the -North Wind, it bounds on the one side the Cappadokian Syrians and on the -left hand the Paphlagonians. Thus the river Halys cuts off from the rest -almost all the lower parts of Asia by a line extending from the sea -that is opposite Cyprus to the Euxine. And this tract is the neck of the -whole peninsula, the distance of the journey being such that five days -are spent on the way by a man without encumbrance. 86 - -73. Now for the following reasons Croesus was marching into -Cappadokia:--first because he desired to acquire the land in addition to -his own possessions, and then especially because he had confidence in -the oracle and wished to take vengeance on Cyrus for Astyages. For -Cyrus the son of Cambyses had conquered Astyages and was keeping him in -captivity, who was brother by marriage to Croesus and king of the Medes: -and he had become the brother by marriage of Croesus in this manner:--A -horde of the nomad Scythians at feud with the rest withdrew and sought -refuge in the land of the Medes: and at this time the ruler of the Medes -was Kyaxares the son of Phraortes, the son of Deiokes, who at first -dealt well with these Scythians, being suppliants for his protection; -and esteeming them very highly he delivered boys to them to learn their -speech and the art of shooting with the bow. Then time went by, and the -Scythians used to go out continually to the chase and always brought -back something; till once it happened that they took nothing, and when -they ed with empty hands Kyaxares (being, as he showed on this occasion, -not of an eminently good disposition 87) dealt with them very harshly -and used insult towards them. And they, when they had received this -treatment from Kyaxares, considering that they had suffered indignity, -planned to kill and to cut up one of the boys who were being instructed -among them, and having dressed his flesh as they had been wont to dress -the wild animals, to bear it to Kyaxares and give it to him, pretending -that it was game taken in hunting; and when they had given it, their -design was to make their way as quickly as possible to Alyattes the son -of Sadyattes at Sardis. This then was done; and Kyaxares with the guests -who ate at his table tasted of that meat, and the Scythians having so -done became suppliants for the protection of Alyattes. - -74. After this, seeing that Alyattes would not give up the Scythians -when Kyaxares demanded them, there had arisen war between the Lydians -and the Medes lasting five years; in which years the Medes often -discomfited the Lydians and the Lydians often discomfited the Medes (and -among others they fought also a battle by night): 88 and as they still -carried on the war with equally balanced fortune, in the sixth year a -battle took place in which it happened, when the fight had begun, that -suddenly the day became night. And this change of the day Thales the -Milesian had foretold to the Ionians laying down as a limit this very -year in which the change took place. The Lydians however and the Medes, -when they saw that it had become night instead of day, ceased from their -fighting and were much more eager both of them that peace should be made -between them. And they who brought about the peace between them were -Syennesis the Kilikian and Labynetos the Babylonian: 89 these were they -who urged also the taking of the oath by them, and they brought about an -interchange of marriages; for they decided that Alyattes should give his -daughter Aryenis to Astyages the son of Kyaxares, seeing that without -the compulsion of a strong tie agreements are apt not to hold strongly -together. Now these nations observe the same ceremonies in taking oaths -as the Hellenes, and in addition to them they make incision into the -skin of their arms, and then lick up the blood each of the other. - -75. This Astyages then, being his mother's father, Cyrus had conquered -and made prisoner for a reason which I shall declare in the history -which comes after. 90 This then was the complaint which Croesus had -against Cyrus when he sent to the Oracles to ask if he should march -against the Persians; and when a deceitful answer had come back to him, -he marched into the dominion of the Persians, supposing that the answer -was favourable to himself. And when Croesus came to the river Halys, -then, according to my account, he passed his army across by the bridges -which there were; but, according to the account which prevails among the -Hellenes, Thales the Milesian enabled him to pass his army across. For, -say they, when Croesus was at a loss how his army should pass over the -river (since, they add, there were not yet at that time the bridges -which now there are), Thales being present in the army caused the river, -which flowed then on the left hand of the army, to flow partly also on -the right; and he did it thus:--beginning above the camp he proceeded to -dig a deep channel, directing it in the form of a crescent moon, so that -the river might take the camp there pitched in the rear, being turned -aside from its ancient course by this way along the channel, and -afterwards passing by the camp might fall again into its ancient course; -so that as soon as the river was thus parted in two it became fordable -by both branches: and some say even that the ancient course of the river -was altogether dried up. But this tale I do not admit as true, for how -then did they pass over the river as they went back? - -76. And Croesus, when he had passed over with his army, came to that -place in Cappadokia which is called Pteria (now Pteria is the strongest -place in this country, and is situated somewhere about in a line with -the city of Sinope 91 on the Euxine). Here he encamped and ravaged the -fields of the Syrians. Moreover he took the city of the Pterians, and -sold the people into slavery, and he took also all the towns that lay -about it; and the Syrians, who were not guilty of any wrong, he forced -to remove from their homes. 92 Meanwhile Cyrus, having gathered his -own forces and having taken up in addition to them all who dwelt in the -region between, was coming to meet Croesus. Before he began however to -lead forth his army, he had sent heralds to the Ionians and tried to -induce them to revolt from Croesus; but the Ionians would not do as he -said. Then when Cyrus was come and had encamped over against Croesus, -they made trial of one another by force of arms in the land of Pteria: -and after hard fighting, when many had fallen on both sides, at length, -night having come on, they parted from one the other with no victory on -either side. - -77. Thus the two armies contended with one another: and Croesus being -ill satisfied with his own army in respect of number (for the army -which he had when he fought was far smaller than that of Cyrus), being -dissatisfied with it I say on this account, as Cyrus did not attempt to -advance against him on the following day, marched back to Sardis, having -it in his mind to call the Egyptians to his help according to the oath -which they had taken (for he had made an alliance with Amasis king of -Egypt before he made the alliance with the Lacedemonians), and to -summon the Babylonians as well (for with these also an alliance had -been concluded by him, Labynetos 93 being at that time ruler of the -Babylonians), and moreover to send a message to the Lacedemonians -bidding them appear at a fixed time: and then after he had got all these -together and had gathered his own army, his design was to let the winter -go by and at the coming of spring to march against the Persians. So with -these thoughts in his mind, as soon as he came to Sardis he proceeded to -send heralds to his several allies to give them notice that by the fifth -month from that time they should assemble at Sardis: but the army which -he had with him and which had fought with the Persians, an army which -consisted of mercenary troops, 94 he let go and disbanded altogether, -never expecting that Cyrus, after having contended against him with such -even fortune, would after all march upon Sardis. - -78. When Croesus had these plans in his mind, the suburb of the city -became of a sudden all full of serpents; and when these had appeared, -the horses leaving off to feed in their pastures came constantly thither -and devoured them. When Croesus saw this he deemed it to be a portent, -as indeed it was: and forthwith he despatched messengers to the dwelling -of the Telmessians, who interpret omens: and the messengers who were -sent to consult arrived there and learnt from the Telmessians what the -portent meant to signify, but they did not succeed in reporting the -answer to Croesus, for before they sailed back to Sardis Croesus had -been taken prisoner. The Telmessians however gave decision thus: that an -army speaking a foreign tongue was to be looked for by Croesus to -invade his land, and that this when it came would subdue the native -inhabitants; for they said that the serpent was born of the soil, while -the horse was an enemy and a stranger. The men of Telmessos thus made -answer to Croesus after he was already taken prisoner, not knowing as -yet anything of the things which had happened to Sardis and to Croesus -himself. - -79. Cyrus, however, so soon as Croesus marched away after the battle -which had been fought in Pteria, having learnt that Croesus meant after -he had marched away to disband his army, took counsel with himself and -concluded that it was good for him to march as quickly as possible -to Sardis, before the power of the Lydians should be again gathered -together. So when he had resolved upon this, he did it without delay: -for he marched his army into Lydia with such speed that he was himself -the first to announce his coming to Croesus. Then Croesus, although he -had come to a great strait, since his affairs had fallen out altogether -contrary to his own expectation, yet proceeded to lead forth the -Lydians into battle. Now there was at this time no nation in Asia more -courageous or more stout in battle than the Lydian; and they fought on -horseback carrying long spears, the men being excellent in horsemanship. - -80. So when the armies had met in that plain which is in front of the -city of Sardis,--a plain wide and open, through which flow rivers (and -especially the river Hyllos) all rushing down to join the largest called -Hermos, which flows from the mountain sacred to the Mother surnamed -"of Dindymos" 95 and runs out into the sea by the city of Phocaia,--then -Cyrus, when he saw the Lydians being arrayed for battle, fearing their -horsemen, did on the suggestion of Harpagos a Mede as follows:--all -the camels which were in the train of his army carrying provisions and -baggage he gathered together, and he took off their burdens and set -men upon them provided with the equipment of cavalry: and having thus -furnished them forth he appointed them to go in front of the rest of -the army towards the horsemen of Croesus; and after the camel-troop he -ordered the infantry to follow; and behind the infantry he placed his -whole force of cavalry. Then when all his men had been placed in their -several positions, he charged them to spare none of the other Lydians, -slaying all who might come in their way, but Croesus himself they were -not to slay, not even if he should make resistance when he was captured. -Such was his charge: and he set the camels opposite the horsemen for -this reason,--because the horse has a fear of the camel and cannot endure -either to see his form or to scent his smell: for this reason then the -trick had been devised, in order that the cavalry of Croesus might be -useless, that very force wherewith the Lydian king was expecting most -to shine. And as they were coming together to the battle, so soon as the -horses scented the camels and saw them they turned away back, and the -hopes of Croesus were at once brought to nought. The Lydians however -for their part did not upon that act as cowards, but when they perceived -what was coming to pass they leapt from their horses and fought with -the Persians on foot. At length, however, when many had fallen on either -side, the Lydians turned to flight; and having been driven within the -wall of their fortress they were besieged by the Persians. - -81. By these then a siege had been established: but Croesus, supposing -that the siege would last a long time, proceeded to send from the -fortress other messengers to his allies. For the former messengers were -sent round to give notice that they should assemble at Sardis by the -fifth month, but these he was sending out to ask them to come to his -assistance as quickly as possible, because Croesus was being besieged. - -82. So then in sending to his other allies he sent also to Lacedemon. -But these too, the Spartans I mean, had themselves at this very time -(for so it had fallen out) a quarrel in hand with the Argives about -the district called Thyrea. For this Thyrea, being part of the Argive -possessions, the Lacedemonians had cut off and taken for themselves. Now -the whole region towards the west extending as far down as Malea 96 was -then possessed by the Argives, both the parts situated on the mainland -and also the island of Kythera with the other islands. And when the -Argives had come to the rescue to save their territory from being cut -off from them, then the two sides came to a parley together and agreed -that three hundred should fight of each side, and whichever side had the -better in the fight that nation should possess the disputed land: they -agreed moreover that the main body of each army should withdraw to their -own country, and not stand by while the contest was fought, for fear -lest, if the armies were present, one side seeing their countrymen -suffering defeat should come up to their support. Having made this -agreement they withdrew; and chosen men of both sides were left behind -and engaged in fight with one another. So they fought and proved -themselves to be equally matched; and there were left at last of six -hundred men three, on the side of the Argives Alkenor and Chromios, and -on the side of the Lacedemonians Othryades: these were left alive when -night came on. So then the two men of the Argives, supposing that -they were the victors, set off to run to Argos, but the Lacedemonian -Othryades, after having stripped the corpses of the Argives and carried -their arms to his own camp, remained in his place. On the next day both -the two sides came thither to inquire about the result; and for some -time both claimed the victory for themselves, the one side saying that -of them more had remained alive, and the others declaring that these had -fled away, whereas their own man had stood his ground and had stripped -the corpses of the other party: and at length by reason of this dispute -they fell upon one another and began to fight; and after many had fallen -on both sides, the Lacedemonians were the victors. The Argives then cut -their hair short, whereas formerly they were compelled by law to wear -it long, and they made a law with a curse attached to it, that from that -time forth no man of the Argives should grow the hair long nor their -women wear ornaments of gold, until they should have won back Thyrea. -The Lacedemonians however laid down for themselves the opposite law to -this, namely that they should wear long hair from that time forward, -whereas before that time they had not their hair long. And they say that -the one man who was left alive of the three hundred, namely Othryades, -being ashamed to to Sparta when all his comrades had been slain, slew -himself there in Thyrea. - -83. Such was the condition of things at Sparta when the herald from -Sardis arrived asking them to come to the assistance of Croesus, who was -being besieged. And they notwithstanding their own difficulties, as -soon as they heard the news from the herald, were eager to go to his -assistance; but when they had completed their preparations and their -ships were ready, there came another message reporting that the fortress -of the Lydians had been taken and that Croesus had been made prisoner. -Then (and not before) they ceased from their efforts, being grieved at -the event as at a great calamity. - -84. Now the taking of Sardis came about as follows:--When the fourteenth -day came after Croesus began to be besieged, Cyrus made proclamation -to his army, sending horsemen round to the several parts of it, that he -would give gifts to the man who should first scale the wall. After this -the army made an attempt; and when it failed, then after all the rest -had ceased from the attack, a certain Mardian whose name was Hyroiades -made an attempt to approach on that side of the citadel where no guard -had been set; for they had no fear that it would ever be taken from that -side, seeing that here the citadel is precipitous and unassailable. To -this part of the wall alone Meles also, who formerly was king of Sardis, -did not carry round the lion which his concubine bore to him, the -Telmessians having given decision that if the lion should be carried -round the wall, Sardis should be safe from capture: and Meles having -carried it round the rest of the wall, that is to say those parts of the -citadel where the fortress was open to attack, passed over this part as -being unassailable and precipitous: now this is a part of the city which -is turned towards Tmolos. So then this 97 Mardian Hyroiades, having seen -on the day before how one of the Lydians had descended on that side of -the citadel to recover his helmet which had rolled down from above, -and had picked it up, took thought and cast the matter about in his own -mind. Then he himself 98 ascended first, and after him came up others -of the Persians, and many having thus made approach, Sardis was finally -taken and the whole city was given up to plunder. - -85. Meanwhile to Croesus himself it happened thus:--He had a son, of whom -I made mention before, who was of good disposition enough but deprived -of speech. Now in his former time of prosperity Croesus had done -everything that was possible for him, and besides other things which he -devised he had also sent messengers to Delphi to inquire concerning him. -And the Pythian prophetess spoke to him thus: - - - "Lydian, master of many, much blind to destiny, Croesus, - Do not desire to hear in thy halls that voice which is prayed for, - Voice of thy son; much better if this from thee were removed, - Since he shall first utter speech in an evil day of misfortune." - -Now when the fortress was being taken, one of the Persians was about to -slay Croesus taking him for another; and Croesus for his part, seeing -him coming on, cared nothing for it because of the misfortune which was -upon him, and to him it was indifferent that he should be slain by the -stroke; but this voiceless son, when he saw the Persian coming on, by -reason of terror and affliction burst the bonds of his utterance and -said: "Man, slay not Croesus." This son, I say, uttered voice then first -of all, but after this he continued to use speech for the whole time of -his life. - -86. The Persians then had obtained possession of Sardis and had taken -Croesus himself prisoner, after he had reigned fourteen years and had -been besieged fourteen days, having fulfilled the oracle in that he had -brought to an end his own great empire. So the Persians having taken him -brought him into the presence of Cyrus: and he piled up a great pyre -and caused Croesus to go up upon it bound in fetters, and along with him -twice seven sons of Lydians, whether it was that he meant to dedicate -this offering as first-fruits of his victory to some god, or whether -he desired to fulfil a vow, or else had heard that Croesus was a -god-fearing man and so caused him to go up on the pyre because he wished -to know if any one of the divine powers would save him, so that he -should not be burnt alive. He, they say, did this; but to Croesus as -he stood upon the pyre there came, although he was in such evil case, a -memory of the saying of Solon, how he had said with divine inspiration -that no one of the living might be called happy. And when this thought -came into his mind, they say that he sighed deeply 99 and groaned aloud, -having been for long silent, and three times he uttered the name of -Solon. Hearing this, Cyrus bade the interpreters ask Croesus who was -this person on whom he called; and they came near and asked. And -Croesus for a time, it is said, kept silence when he was asked this, -but afterwards being pressed he said: "One whom more than much wealth I -should have desired to have speech with all monarchs." Then, since his -words were of doubtful import, they asked again of that which he said; -and as they were urgent with him and gave him no peace, he told how once -Solon an Athenian had come, and having inspected all his wealth had made -light of it, with such and such words; and how all had turned out for -him according as Solon had said, not speaking at all especially with -a view to Croesus himself, but with a view to the whole human race -and especially those who seem to themselves to be happy men. And while -Croesus related these things, already the pyre was lighted and the edges -of it round about were burning. Then they say that Cyrus, hearing -from the interpreters what Croesus had said, changed his purpose -and considered that he himself also was but a man, and that he was -delivering another man, who had been not inferior to himself in -felicity, alive to the fire; and moreover he feared the requital, and -reflected that there was nothing of that which men possessed which was -secure; therefore, they say, he ordered them to extinguish as quickly as -possible the fire that was burning, and to bring down Croesus and those -who were with him from the pyre; and they using endeavours were not able -now to get the mastery of the flames. - -87. Then it is related by the Lydians that Croesus, having learned how -Cyrus had changed his mind, and seeing that every one was trying to put -out the fire but that they were no longer able to check it, cried aloud -entreating Apollo that if any gift had ever been given by him which had -been acceptable to the god, he would come to his aid and rescue him from -the evil which was now upon him. So he with tears entreated the god, and -suddenly, they say, after clear sky and calm weather clouds gathered and -a storm burst, and it rained with a very violent shower, and the pyre -was extinguished. Then Cyrus, having perceived that Croesus was a lover -of the gods and a good man, caused him to be brought down from the pyre -and asked him as follows: "Croesus, tell me who of all men was it who -persuaded thee to march upon my land and so to become an enemy to me -instead of a friend?" and he said: "O king, I did this to thy felicity -and to my own misfortune, and the causer of this was the god of the -Hellenes, who incited me to march with my army. For no one is so -senseless as to choose of his own will war rather peace, since in peace -the sons bury their fathers, but in war the fathers bury their sons. -But it was pleasing, I suppose, to the divine powers that these things -should come to pass thus." - -88. So he spoke, and Cyrus loosed his bonds and caused him to sit near -himself and paid to him much regard, and he marvelled both himself and -all who were about him at the sight of Croesus. And Croesus wrapt in -thought was silent; but after a time, turning round and seeing the -Persians plundering the city of the Lydians, he said: "O king, must I -say to thee that which I chance to have in my thought, or must I keep -silent in this my present fortune?" Then Cyrus bade him say boldly -whatsoever he desired; and he asked him saying: "What is the business -that this great multitude of men is doing with so much eagerness?" and -he said: "They are plundering thy city and carrying away thy wealth." -And Croesus answered: "Neither is it my city that they are plundering -nor my wealth which they are carrying away; for I have no longer any -property in these things: but it is thy wealth that they are carrying -and driving away." - -89. And Cyrus was concerned by that which Croesus had said, and he -caused all the rest to withdraw and asked Croesus what he discerned for -his advantage as regards that which was being done; and he said: "Since -the gods gave me to thee as a slave, I think it right if I discern -anything more than others to signify it to thee. The Persians, who are -by nature unruly, 100 are without wealth: if therefore thou shalt suffer -them to carry off in plunder great wealth and to take possession of it, -then it is to be looked for that thou wilt experience this result, thou -must expect namely that whosoever gets possession of the largest share -will make insurrection against thee. Now therefore, if that which I say -is pleasing to thee, do this:--set spearmen of thy guard to watch at all -the gates, and let these take away the things, and say to the men who -were bearing them out of the city that they must first be tithed for -Zeus: and thus thou on the one hand wilt not be hated by them for taking -away the things by force, and they on the other will willingly let the -things go, 101 acknowledging within themselves that thou art doing that -which is just." - -90. Hearing this, Cyrus was above measure pleased, because he thought -that Croesus advised well; and he commended him much and enjoined the -spearmen of his guard to perform that which Croesus had advised: and -after that he spoke to Croesus thus: "Croesus, since thou art prepared, -like a king as thou art, to do good deeds and speak good words, -therefore ask me for a gift, whatsoever thou desirest to be given thee -forthwith." And he said: "Master, thou wilt most do me a pleasure if -thou wilt permit me to send to the god of the Hellenes, whom I honoured -most of all gods, these fetters, and to ask him whether it is accounted -by him right to deceive those who do well to him." Then Cyrus asked him -what accusation he made against the god, that he thus requested; and -Croesus repeated to him all that had been in his mind, and the answers -of the Oracles, and especially the votive offerings, and how he had been -incited by the prophecy to march upon the Persians: and thus speaking he -came back again to the request that it might be permitted to him to make -this reproach 102 against the god. And Cyrus laughed and said: "Not this -only shalt thou obtain from me, Croesus, but also whatsoever thou mayst -desire of me at any time." Hearing this Croesus sent certain of the -Lydians to Delphi, enjoining them to lay the fetters upon the threshold -of the temple and to ask the god whether he felt no shame that he had -incited Croesus by his prophecies to march upon the Persians, persuading -him that he should bring to an end the empire of Cyrus, seeing that -these were the first-fruits of spoil which he had won from it,--at the -same time displaying the fetters. This they were to ask, and moreover -also whether it was thought right by the gods of the Hellenes to -practice ingratitude. - -91. When the Lydians came and repeated that which they were enjoined to -say, it is related that the Pythian prophetess spoke as follows: "The -fated destiny it is impossible even for a god to escape. And Croesus -paid the debt due for the sin of his fifth ancestor, who being one of -the spearmen of the Heracleidai followed the treacherous device of a -woman, and having slain his master took possession of his royal dignity, -which belonged not to him of right. And although Loxias eagerly desired -that the calamity of Sardis might come upon the sons of Croesus and not -upon Croesus himself, it was not possible for him to draw the Destinies -aside from their course; but so much as these granted he brought to -pass, and gave it as a gift to Croesus: for he put off the taking of -Sardis by three years; and let Croesus be assured that he was taken -prisoner later by these years than the fated time: moreover secondly, he -assisted him when he was about to be burnt. And as to the oracle which -was given, Croesus finds fault with good ground: for Loxias told him -beforehand that if he should march upon the Persians he should destroy -a great empire: and he upon hearing this, if he wished to take counsel -well, ought to have sent and asked further whether the god meant his -own empire or that of Cyrus: but as he did not comprehend that which was -uttered and did not ask again, let him pronounce himself to be the cause -of that which followed. To him also 103 when he consulted the Oracle for -the last time Loxias said that which he said concerning a mule; but this -also he failed to comprehend: for Cyrus was in fact this mule, seeing -that he was born of parents who were of two different races, his mother -being of nobler descent and his father of less noble: for she was a -Median woman, daughter of Astyages and king of the Medes, but he was a -Persian, one of a race subject to the Medes, and being inferior in all -respects he was the husband of one who was his royal mistress." Thus the -Pythian prophetess replied to the Lydians, and they brought the answer -back to Sardis and repeated it to Croesus; and he, when he heard it, -acknowledged that the fault was his own and not that of the god. With -regard then to the empire of Croesus and the first conquest of Ionia, it -happened thus. - -92. Now there are in Hellas many other votive offerings made by Croesus -and not only those which have been mentioned: for first at Thebes of the -Boeotians there is a tripod of gold, which he dedicated to the Ismenian -Apollo; then at Ephesos there are the golden cows and the greater number -of the pillars of the temple; and in the temple of Athene Pronaia at -Delphi a large golden shield. These were still remaining down to my own -time, but others of his votive offerings have perished: and the votive -offerings of Croesus at Branchidai of the Milesians were, as I am told, -equal in weight and similar to those at Delphi. Now those which he sent -to Delphi and to the temple of Amphiaraos he dedicated of his own goods -and as first-fruits of the wealth inherited from his father; but the -other offerings were made of the substance of a man who was his foe, who -before Croesus became king had been factious against him and had joined -in endeavouring to make Pantaleon ruler of the Lydians. Now Pantaleon -was a son of Alyattes and a brother of Croesus, but not by the same -mother, for Croesus was born to Alyattes of a Carian woman, but -Pantaleon of an Ionian. And when Croesus had gained possession of the -kingdom by the gift of his father, he put to death the man who opposed -him, drawing him upon the carding-comb; and his property, which even -before that time he had vowed to dedicate, he then offered in the manner -mentioned to those shrines which have been named. About his votive -offerings let it suffice to have said so much. - -93. Of marvels to be recorded the land of Lydia has no great store as -compared with other lands, 104 excepting the gold-dust which is carried -down from Tmolos; but one work it has to show which is larger far than -any other except only those in Egypt and Babylon: for there is there the -sepulchral monument of Alyattes the father of Croesus, of which the base -is made of larger stones and the rest of the monument is of earth piled -up. And this was built by contributions of those who practised trade and -of the artisans and the girls who plied their traffic there; and still -there existed to my own time boundary-stones five in number erected upon -the monument above, on which were carved inscriptions telling how much -of the work was done by each class; and upon measurement it was found -that the work of the girls was the greatest in amount. For the daughters -of the common people in Lydia practice prostitution one and all, to -gather for themselves dowries, continuing this until the time when they -marry; and the girls give themselves away in marriage. Now the circuit -of the monument is six furlongs and two hundred feet, 105 and the -breadth is thirteen hundred feet. 106 And adjoining the monument is a -great lake, which the Lydians say has a never-failing supply of water, -and it is called the lake of Gyges. 107 Such is the nature of this -monument. - -94. Now the Lydians have very nearly the same customs as the Hellenes, -with the exception that they prostitute their female children; and they -were the first of men, so far as we know, who struck and used coin of -gold or silver; and also they were the first retail-traders. And the -Lydians themselves say that the games which are now in use among them -and among the Hellenes were also their invention. These they say were -invented among them at the same time as they colonised Tyrsenia, 108 and -this is the account they give of them:--In the reign of Atys the son of -Manes their king there came to be a grievous dearth over the whole -of Lydia; and the Lydians for a time continued to endure it, but -afterwards, as it did not cease, they sought for remedies; and one -devised one thing and another of them devised another thing. And then -were discovered, they say, the ways of playing with the dice and the -knucklebones and the ball, and all the other games excepting draughts -(for the discovery of this last is not claimed by the Lydians). These -games they invented as a resource against the famine, and thus they used -to do:--on one of the days they would play games all the time in order -that they might not feel the want of food, and on the next they ceased -from their games and had food: and thus they went on for eighteen years. -As however the evil did not slacken but pressed upon them ever more -and more, therefore their king divided the whole Lydian people into two -parts, and he appointed by lot one part to remain and the other to go -forth from the land; and the king appointed himself to be over that one -of the parts which had the lot to stay in the land, and his son to be -over that which was departing; and the name of his son was Tyrsenos. -So the one party of them, having obtained the lot to go forth from the -land, went down to the sea at Smyrna and built ships for themselves, -wherein they placed all the movable goods which they had and sailed away -to seek for means of living and a land to dwell in; until after passing -by many nations they came at last to the land of the Ombricans, 109 and -there they founded cities and dwell up to the present time: and changing -their name they were called after the king's son who led them out from -home, not Lydians but Tyrsenians, taking the name from him. - -The Lydians then had been made subject to the Persians as I say: - -95, and after this our history proceeds to inquire about Cyrus, who he -was that destroyed the empire of Croesus, and about the Persians, in -what manner they obtained the lead of Asia. Following then the report -of some of the Persians,--those I mean who do not desire to glorify the -history of Cyrus but to speak that which is in fact true,--according to -their report, I say, I shall write; but I could set forth also the other -forms of the story in three several ways. - -The Assyrians ruled Upper Asia 110 for five hundred and twenty years, -and from them the Medes were the first who made revolt. These having -fought for their freedom with the Assyrians proved themselves good men, -and thus they pushed off the yoke of slavery from themselves and were -set free; and after them the other nations also did the same as the -Medes: and when all on the continent were thus independent, they ed -again to despotic rule as follows:-- - -96. There appeared among the Medes a man of great ability whose name -was Deiokes, and this man was the son of Phraortes. This Deiokes, having -formed a desire for despotic power, did thus:--whereas the Medes dwelt -in separate villages, he, being even before that time of great repute in -his own village, set himself to practise just dealing much more and -with greater zeal than before; and this he did although there was much -lawlessness throughout the whole of Media, and although he knew that -injustice is ever at feud with justice. And the Medes of the same -village, seeing his manners, chose him for their judge. So he, since -he was aiming at power, was upright and just, and doing thus he had no -little praise from his fellow-citizens, insomuch that those of the other -villages learning that Deiokes was a man who more than all others gave -decision rightly, whereas before this they had been wont to suffer from -unjust judgments, themselves also when they heard it came gladly to -Deiokes to have their causes determined, and at last they trusted the -business to no one else. - -97. Then, as more and more continually kept coming to him, because men -learnt that his decisions proved to be according to the truth, Deiokes -perceiving that everything was referred to himself would no longer -sit in the place where he used formerly to sit in public to determine -causes, and said that he would determine causes no more, for it was not -profitable for him to neglect his own affairs and to determine causes -for his neighbours all through the day. So then, since robbery and -lawlessness prevailed even much more in the villages than they did -before, the Medes having assembled together in one place considered with -one another and spoke about the state in which they were: and I suppose -the friends of Deiokes spoke much to this effect: "Seeing that we are -not able to dwell in the land under the present order of things, let -us set up a king from among ourselves, and thus the land will be well -governed and we ourselves shall turn to labour, and shall not be ruined -by lawlessness." By some such words as these they persuaded themselves -to have a king. - -98. And when they straightway proposed the question whom they should set -up to be king, Deiokes was much put forward and commended by every one, -until at last they agreed that he should be their king. And he bade them -build for him a palace worthy of the royal dignity and strengthen him -with a guard of spearmen. And the Medes did so: for they built him a -large and strong palace in that part of the land which he told them, and -they allowed him to select spearmen from all the Medes. And when he -had obtained the rule over them, he compelled the Medes to make one -fortified city and pay chief attention to this, having less regard to -the other cities. And as the Medes obeyed him in this also, he built -large and strong walls, those which are now called Agbatana, standing -in circles one within the other. And this wall is so contrived that one -circle is higher than the next by the height of the battlements alone. -And to some extent, I suppose, the nature of the ground, seeing that it -is on a hill, assists towards this end; but much more was it produced -by art, since the circles are in all seven in number. 111 And within the -last circle are the royal palace and the treasure-houses. The largest -of these walls is in size about equal to the circuit of the wall round -Athens; and of the first circle the battlements are white, of the second -black, of the third crimson, of the fourth blue, of the fifth red: thus -are the battlements of all the circles coloured with various tints, and -the two last have their battlements one of them overlaid with silver and -the other with gold. - -99. These walls then Deiokes built for himself and round his own palace, -and the people he commanded to dwell round about the wall. And after -all was built, Deiokes established the rule, which he was the first to -establish, ordaining that none should enter into the presence of the -king, but that they deal with him always through messengers; and that -the king should be seen by no one; and moreover that to laugh or to spit -in presence is unseemly, and this last for every one without exception. -112 Now he surrounded himself with this state 113 to the end that his -fellows, who had been brought up with him and were of no meaner family -nor behind him in manly virtue, might not be grieved by seeing him -and make plots against him, but that being unseen by them he might be -thought to be of different mould. - -100. Having set these things in order and strengthened himself in his -despotism, he was severe in preserving justice; and the people used -to write down their causes and send them in to his presence, and he -determined the questions which were brought in to him and sent them out -again. Thus he used to do about the judgment of causes; and he also took -order for this, that is to say, if he heard that any one was behaving in -an unruly manner, he sent for him and punished him according as each act -of wrong deserved, and he had watchers and listeners about all the land -over which he ruled. - -101. Deiokes then united the Median race alone, and was ruler of this: -and of the Medes there are the tribes which here follow, namely, Busai, -Paretakenians, Struchates, Arizantians, Budians, Magians: the tribes of -the Medes are so many in number. - -102. Now the son of Deiokes was Phraortes, who when Deiokes was dead, -having been king for three-and-fifty years, received the power in -succession; and having received it he was not satisfied to be ruler of -the Medes alone, but marched upon the Persians; and attacking them first -before others, he made these first subject to the Medes. After this, -being ruler of these two nations and both of them strong, he proceeded -to subdue Asia going from one nation to another, until at last he -marched against the Assyrians, those Assyrians I mean who dwelt at -Nineveh, and who formerly had been rulers of the whole, but at that time -they were left without support their allies having revolted from them, -though at home they were prosperous enough. 114 Phraortes marched, I -say, against these, and was both himself slain, after he had reigned -two-and-twenty years, and the greater part of his army was destroyed. - -103. When Phraortes had brought his life to an end, Kyaxares the son of -Phraortes, the son of Deiokes, received the power. This king is said -to have been yet much more warlike than his forefathers; and he first -banded the men of Asia into separate divisions, that is to say, he first -arrayed apart from one another the spearmen and the archers and the -horsemen, for before that time they were all mingled together without -distinction. This was he who fought with the Lydians when the day became -night as they fought, and who also united under his rule the whole of -Asia above the river Halys. 115 And having gathered together all his -subjects he marched upon Nineveh to avenge his father, and also because -he desired to conquer that city. And when he had fought a battle with -the Assyrians and had defeated them, while he was sitting down before -Nineveh there came upon him a great army of Scythians, 116 and the -leader of them was Madyas the son of Protohyas, king of the Scythians. -These had invaded Asia after driving the Kimmerians out of Europe, and -in pursuit of them as they fled they had come to the land of Media. - -104. Now from the Maiotian lake to the river Phasis and to the land of -the Colchians is a journey of thirty days for one without encumbrance; -117 and from Colchis it is not far to pass over to Media, for there -is only one nation between them, the Saspeirians, and passing by this -nation you are in Media. However the Scythians did not make their -invasion by this way, but turned aside from it to go by the upper road -118 which is much longer, keeping Mount Caucasus on their right hand. -Then the Medes fought with the Scythians, and having been worsted in the -battle they lost their power, and the Scythians obtained rule over all -Asia. - -105. Thence they went on to invade Egypt; and when they were in Syria -which is called Palestine, Psammetichos king of Egypt met them; and by -gifts and entreaties he turned them from their purpose, so that they -should not advance any further: and as they retreated, when they came -to the city of Ascalon in Syria, most of the Scythians passed through -without doing any damage, but a few of them who had stayed behind -plundered the temple of Aphrodite Urania. Now this temple, as I find -by inquiry, is the most ancient of all the temples which belong to this -goddess; for the temple in Cyprus was founded from this, as the people -of Cyprus themselves report, and it was the Phenicians who founded the -temple in Kythera, coming from this land of Syria. So these Scythians -who had plundered the temple at Ascalon, and their descendants for ever, -were smitten by the divinity 119 with a disease which made them women -instead of men: and the Scythians say that it was for this reason -that they were diseased, and that for this reason travellers who visit -Scythia now, see among them the affection of those who by the Scythians -are called Enarees. - -106. For eight-and-twenty years then the Scythians were rulers of Asia, -and by their unruliness and reckless behaviour everything was ruined; -for on the one hand they exacted that in tribute from each people which -they laid upon them, 120 and apart from the tribute they rode about and -carried off by force the possessions of each tribe. Then Kyaxares with -the Medes, having invited the greater number of them to a banquet, made -them drunk and slew them; and thus the Medes recovered their power, -and had rule over the same nations as before; and they also took -Nineveh,--the manner how it was taken I shall set forth in another -history, 121--and made the Assyrians subject to them excepting only the -land of Babylon. - -107. After this Kyaxares died, having reigned forty years including -those years during which the Scythians had rule, and Astyages son of -Kyaxares received from him the kingdom. To him was born a daughter whom -he named Mandane; and in his sleep it seemed to him that there passed -from her so much water as to fill his city and also to flood the whole -of Asia. This dream he delivered over 122 to the Magian interpreters of -dreams, and when he heard from them the truth at each point he became -afraid. And afterwards when this Mandane was of an age to have a -husband, he did not give her in marriage to any one of the Medes who -were his peers, because he feared the vision; but he gave her to a -Persian named Cambyses, whom he found to be of a good descent and of a -quiet disposition, counting him to be in station much below a Mede of -middle rank. - -108. And when Mandane was married to Cambyses, in the first year -Astyages saw another vision. It seemed to him that from the womb of this -daughter a vine grew, and this vine overspread the whole of Asia. Having -seen this vision and delivered it to the interpreters of dreams, he sent -for his daughter, being then with child, to come from the land of the -Persians. And when she had come he kept watch over her, desiring to -destroy that which should be born of her; for the Magian interpreters -of dreams signified to him that the offspring of his daughter should -be king in his room. Astyages then desiring to guard against this, when -Cyrus was born, called Harpagos, a man who was of kin near him and whom -he trusted above all the other Medes, and had made him manager of all -his affairs; and to him he said as follows: "Neglect not by any means, -Harpagos, the matter which I shall lay upon thee to do, and beware lest -thou set me aside, 123 and choosing the advantage of others instead, -bring thyself afterwards to destruction. Take the child which Mandane -bore, and carry it to thy house and slay it; and afterwards bury it in -whatsoever manner thou thyself desirest." To this he made answer: "O -king, never yet in any past time didst thou discern in me an offence -against thee, and I keep watch over myself also with a view to the time -that comes after, that I may not commit any error towards thee. If it -is indeed thy pleasure that this should so be done, my service at least -must be fitly rendered." - -109. Thus he made answer, and when the child had been delivered to him -adorned as for death, Harpagos went weeping to his wife all the words -which had been spoken by Astyages. And she said to him: "Now, therefore, -what is it in thy mind to do?" and he made answer: "Not according as -Astyages enjoined: for not even if he shall come to be yet more out -of his senses and more mad than he now is, will I agree to his will or -serve him in such a murder as this. And for many reasons I will not slay -the child; first because he is a kin to me, and then because Astyages is -old and without male issue, and if after he is dead the power shall come -through me, does not the greatest of dangers then await me? To secure -me, this child must die; but one of the servants of Astyages must be the -slayer of it, and not one of mine." - -110. Thus he spoke, and straightway sent a messenger to that one of the -herdsmen of Astyages who he knew fed his herds on the pastures which -were most suitable for his purpose, and on the mountains most haunted by -wild beasts. The name of this man was Mitradates, and he was married to -one who was his fellow-slave; and the name of the woman to whom he was -married was Kyno in the tongue of the Hellenes and in the Median tongue -Spaco, for what the Hellenes call kyna (bitch) the Medes call spaca. -Now, it was on the skirts of the mountains that this herdsman had his -cattle-pastures, from Agbatana towards the North Wind and towards the -Euxine Sea. For here in the direction of the Saspeirians the Median land -is very mountainous and lofty and thickly covered with forests; but -the rest of the land of Media is all level plain. So when this herdsman -came, being summoned with much urgency, Harpagos said these words: -"Astyages bids thee take this child and place it on the most desolate -part of the mountains, so that it may perish as quickly as possible. -And he bade me to say that if thou do not kill it, but in any way shalt -preserve it from death, he will slay thee by the most evil kind of -destruction: 124 and I have been appointed to see that the child is laid -forth." - -111. Having heard this and having taken up the child, the herdsman went -back by the way he came, and arrived at his dwelling. And his wife also, -as it seems, having been every day on the point of bearing a child, by -a providential chance brought her child to birth just at that time, when -the herdsman was gone to the city. And both were in anxiety, each for -the other, the man having fear about the child-bearing of his wife, and -the woman about the cause why Harpagos had sent to summon her husband, -not having been wont to do so aforetime. So as soon as he ed and stood -before her, the woman seeing him again beyond her hopes was the first -to speak, and asked him for what purpose Harpagos had sent for him so -urgently. And he said: "Wife, when I came to the city I saw and heard -that which I would I had not seen, and which I should wish had never -chanced to those whom we serve. For the house of Harpagos was all full -of mourning, and I being astonished thereat went within: and as soon as -I entered I saw laid out to view an infant child gasping for breath -and screaming, which was adorned with gold ornaments and embroidered -clothing: and when Harpagos saw me he bade me forthwith to take up the -child and carry it away and lay it on that part of the mountains which -is most haunted by wild beasts, saying that it was Astyages who laid -this task upon me, and using to me many threats, if I should fail to do -this. And I took it up and bore it away, supposing that it was the -child of some one of the servants of the house, for never could I have -supposed whence it really was; but I marvelled to see it adorned with -gold and raiment, and I marvelled also because mourning was made for it -openly in the house of Harpagos. And straightway as we went by the road, -I learnt the whole of the matter from the servant who went with me out -of the city and placed in my hands the babe, namely that it was in truth -the son of Mandane the daughter of Astyages, and of Cambyses the son of -Cyrus, and that Astyages bade slay it. And now here it is." - -112. And as he said this the herdsman uncovered it and showed it to -her. And she, seeing that the child was large and of fair form, wept and -clung to the knees of her husband, beseeching him by no means to lay it -forth. But he said that he could not do otherwise than so, for watchers -would come backwards and forwards sent by Harpagos to see that this was -done, and he would perish by a miserable death if he should fail to do -this. And as she could not after all persuade her husband, the wife next -said as follows: "Since then I am unable to persuade thee not to lay it -forth, do thou this which I shall tell thee, if indeed it needs must be -seen laid forth. I also have borne a child, but I have borne it dead. -Take this and expose it, and let us rear the child of the daughter of -Astyages as if it were our own. Thus thou wilt not be found out doing -a wrong to those whom we serve, nor shall we have taken ill counsel -for ourselves; for the dead child will obtain a royal burial and the -surviving one will not lose his life." - -113. To the herdsman it seemed that, the case standing thus, his wife -spoke well, and forthwith he did so. The child which he was bearing -to put to death, this he delivered to his wife, and his own, which was -dead, he took and placed in the chest in which he had been bearing the -other; and having adorned it with all the adornment of the other child, -he bore it to the most desolate part of the mountains and placed it -there. And when the third day came after the child had been laid forth, -the herdsman went to the city, leaving one of his under-herdsmen to -watch there, and when he came to the house of Harpagos he said that he -was ready to display the dead body of the child; and Harpagos sent the -most trusted of his spearmen, and through them he saw and buried the -herdsman's child. This then had had burial, but him who was afterwards -called Cyrus the wife of the herdsman had received, and was bringing him -up, giving him no doubt some other name, not Cyrus. - -114. And when the boy was ten years old, it happened with regard to him -as follows, and this made him known. He was playing in the village in -which were stalls for oxen, he was playing there, I say, with other boys -of his age in the road. And the boys in their play chose as their king -this one who was called the son of the herdsman: and he set some of them -to build palaces and others to be spearmen of his guard, and one of them -no doubt he appointed to be the eye of the king, and to one he gave the -office of bearing the messages, 12401 appointing a work for each one -severally. Now one of these boys who was playing with the rest, the son -of Artembares a man of repute among the Medes, did not do that which -Cyrus appointed him to do; therefore Cyrus bade the other boys seize him -hand and foot, 125 and when they obeyed his command he dealt with the -boy very roughly, scourging him. But he, so soon as he was let go, being -made much more angry because he considered that he had been treated with -indignity, went down to the city and complained to his father of the -treatment which he had met with from Cyrus, calling him not Cyrus, for -this was not yet his name, but the son of the herdsman of Astyages. And -Artembares in the anger of the moment went at once to Astyages, taking -the boy with him, and he declared that he had suffered things that were -unfitting and said: "O king, by thy slave, the son of a herdsman, we -have been thus outraged," showing him the shoulders of his son. - -115. And Astyages having heard and seen this, wishing to punish the boy -to avenge the honour of Artembares, sent for both the herdsman and his -son. And when both were present, Astyages looked at Cyrus and said: -"Didst thou dare, being the son of so mean a father as this, to treat -with such unseemly insult the son of this man who is first in my -favour?" And he replied thus: "Master, I did so to him with right. For -the boys of the village, of whom he also was one, in their play set me -up as king over them, for I appeared to them most fitted for this place. -Now the other boys did what I commanded them, but this one disobeyed -and paid no regard, until at last he received the punishment due. If -therefore for this I am worthy to suffer any evil, here I stand before -thee." - -116. While the boy thus spoke, there came upon Astyages a sense of -recognition of him and the lineaments of his face seemed to him to -resemble his own, and his answer appeared to be somewhat over free for -his station, while the time of the laying forth seemed to agree with the -age of the boy. Being struck with amazement by these things, for a -time he was speechless; and having at length with difficulty recovered -himself, he said, desiring to dismiss Artembares, in order that he might -get the herdsman by himself alone and examine him: "Artembares, I will -so order these things that thou and thy son shall have no cause to -find fault"; and so he dismissed Artembares, and the servants upon the -command of Astyages led Cyrus within. And when the herdsman was left -alone with the king, Astyages being alone with him asked whence he had -received the boy, and who it was who had delivered the boy to him. -And the herdsman said that he was his own son, and that the mother was -living with him still as his wife. But Astyages said that he was not -well advised in desiring to be brought to extreme necessity, and as he -said this he made a sign to the spearmen of his guard to seize him. So -he, as he was being led away to the torture, 126 then declared the story -as it really was; and beginning from the beginning he went through the -whole, telling the truth about it, and finally ended with entreaties, -asking that he would grant him pardon. - -117. So when the herdsman had made known the truth, Astyages now cared -less about him, but with Harpagos he was very greatly displeased and -bade his spearmen summon him. And when Harpagos came, Astyages asked -him thus: "By what death, Harpagos, didst thou destroy the child whom I -delivered to thee, born of my daughter?" and Harpagos, seeing that -the herdsman was in the king's palace, turned not to any false way of -speech, lest he should be convicted and found out, but said as follows: -"O king, so soon as I received the child, I took counsel and considered -how I should do according to thy mind, and how without offence to thy -command I might not be guilty of murder against thy daughter and against -thyself. I did therefore thus:--I called this herdsman and delivered the -child to him, saying first that thou wert he who bade him slay it--and in -this at least I did not lie, for thou didst so command. I delivered it, -I say, to this man commanding him to place it upon a desolate mountain, -and to stay by it and watch it until it should die, threatening him with -all kinds of punishment if he should fail to accomplish this. And when -he had done that which was ordered and the child was dead, I sent the -most trusted of my eunuchs and through them I saw and buried the child. -Thus, O king, it happened about this matter, and the child had this -death which I say." - -118. So Harpagos declared the truth, and Astyages concealed the anger -which he kept against him for that which had come to pass, and first he -related the matter over again to Harpagos according as he had been told -it by the herdsman, and afterwards, when it had been thus repeated by -him, he ended by saying that the child was alive and that that which had -come to pass was well, "for," continued he, "I was greatly troubled by -that which had been done to this child, and I thought it no light thing -that I had been made at variance with my daughter. Therefore consider -that this is a happy change of fortune, and first send thy son to be -with the boy who is newly come, and then, seeing that I intend to make a -sacrifice of thanksgiving for the preservation of the boy to those gods -to whom that honour belongs, be here thyself to dine with me." - -119. When Harpagos heard this, he did reverence and thought it a great -matter that his offence had turned out for his profit and moreover that -he had been invited to dinner with happy augury; 127 and so he went to -his house. And having entered it straightway, he sent forth his son, for -he had one only son of about thirteen years old, bidding him go to the -palace of Astyages and do whatsoever the king should command; and he -himself being overjoyed told his wife that which had befallen him. But -Astyages, when the son of Harpagos arrived, cut his throat and divided -him limb from limb, and having roasted some pieces of the flesh and -boiled others he caused them to be dressed for eating and kept them -ready. And when the time arrived for dinner and the other guests were -present and also Harpagos, then before the other guests and before -Astyages himself were placed tables covered with flesh of sheep; but -before Harpagos was placed the flesh of his own son, all but the head -and the hands and the feet, 128 and these were laid aside covered up -in a basket. Then when it seemed that Harpagos was satisfied with food, -Astyages asked him whether he had been pleased with the banquet; and -when Harpagos said that he had been very greatly pleased, they who had -been commanded to do this brought to him the head of his son covered -up, together with the hands and the feet; and standing near they -bade Harpagos uncover and take of them that which he desired. So when -Harpagos obeyed and uncovered, he saw the remains of his son; and seeing -them he was not overcome with amazement but contained himself: and -Astyages asked him whether he perceived of what animal he had been -eating the flesh: and he said that he perceived, and that whatsoever -the king might do was well pleasing to him. Thus having made answer and -taking up the parts of the flesh which still remained he went to his -house; and after that, I suppose, he would gather all the parts together -and bury them. - -120. On Harpagos Astyages laid this penalty; and about Cyrus he took -thought, and summoned the same men of the Magians who had given judgment -about his dream in the manner which has been said: and when they came, -Astyages asked how they had given judgment about his vision; and they -spoke according to the same manner, saying that the child must have -become king if he had lived on and had not died before. He made answer -to them thus: "The child is alive and not dead: 129 and while he was -dwelling in the country, the boys of the village appointed him king; and -he performed completely all those things which they do who are really -kings; for he exercised rule, 130 appointed to their places spearmen -of the guard and doorkeepers and bearers of messages and all else. Now -therefore, to what does it seem to you that these things tend?" The -Magians said: "If the child is still alive and became king without any -arrangement, be thou confident concerning him and have good courage, -for he shall not be ruler again the second time; since some even of our -oracles have had but small results, 131 and that at least which has -to do with dreams comes often in the end to a feeble accomplishment." -Astyages made answer in these words: "I myself also, O Magians, am most -disposed to believe that this is so, namely that since the boy was named -king the dream has had its fulfilment and that this boy is no longer -a source of danger to me. Nevertheless give counsel to me, having well -considered what is likely to be most safe both for my house and for -you." Replying to this the Magians said: "To us also, O king, it is of -great consequence that thy rule should stand firm; for in the other -case it is transferred to strangers, coming round to this boy who is a -Persian, and we being Medes are made slaves and become of no account -in the eyes of the Persians, seeing that we are of different race; but -while thou art established as our king, who art one of our own nation, -we both have our share of rule and receive great honours from thee. Thus -then we must by all means have a care of thee and of thy rule. And now, -if we saw in this anything to cause fear, we would declare all to thee -beforehand: but as the dream has had its issue in a trifling manner, -both we ourselves are of good cheer and we exhort thee to be so -likewise: and as for this boy, send him away from before thine eyes to -the Persians and to his parents." - -121. When he heard this Astyages rejoiced, and calling Cyrus spoke to -him thus: "My son, I did thee wrong by reason of a vision of a dream -which has not come to pass, but thou art yet alive by thine own destiny; -now therefore go in peace to the land of the Persians, and I will send -with thee men to conduct thee: and when thou art come thither, thou -shalt find a father and a mother not after the fashion of Mitradates the -herdsman and his wife." - -122. Thus having spoken Astyages sent Cyrus away; and when he had ed and -come to the house of Cambyses, his parents received him; and after that, -when they learnt who he was, they welcomed him not a little, for they -had supposed without doubt that their son had perished straightway after -his birth; and they inquired in what manner he had survived. And he told -them, saying that before this he had not known but had been utterly in -error; on the way, however, he had learnt all his own fortunes: for -he had supposed without doubt that he was the son of the herdsman of -Astyages, but since his journey from the city began he had learnt the -whole story from those who conducted him. And he said that he had been -brought up by the wife of the herdsman, and continued to praise her -throughout, so that Kyno was the chief person in his tale. And his -parents took up this name from him, and in order that their son might -be thought by the Persians to have been preserved in a more supernatural -manner, they set on foot a report that Cyrus when he was exposed had -been reared by a bitch: 132 and from that source has come this report. - -123. Then as Cyrus grew to be a man, being of all those of his age the -most courageous and the best beloved, Harpagos sought to become his -friend and sent him gifts, because he desired to take vengeance on -Astyages. For he saw not how from himself, who was in a private station, -punishment should come upon Astyages; but when he saw Cyrus growing -up, he endeavoured to make him an ally, finding a likeness between the -fortunes of Cyrus and his own. And even before that time he had -effected something: for Astyages being harsh towards the Medes, Harpagos -communicated severally with the chief men of the Medes, and persuaded -them that they must make Cyrus their leader and cause Astyages to cease -from being king. When he had effected this and when all was ready, then -Harpagos wishing to make known his design to Cyrus, who lived among the -Persians, could do it no other way, seeing that the roads were watched, -but devised a scheme as follows:--he made ready a hare, and having cut -open its belly but without pulling off any of the fur, he put into it, -just as it was, a piece of paper, having written upon it that which -he thought good; and then he sewed up again the belly of the hare, and -giving nets as if he were a hunter to that one of his servants whom he -trusted most, he sent him away to the land of the Persians, enjoining -him by word of mouth to give the hare to Cyrus, and to tell him at the -same time to open it with his own hands and let no one else be present -when he did so. - -124. This then was accomplished, and Cyrus having received from him the -hare, cut it open; and having found within it the paper he took and read -it over. And the writing said this: "Son of Cambyses, over thee the gods -keep guard, for otherwise thou wouldst never have come to so much good -fortune. Do thou therefore 133 take vengeance on Astyages who is thy -murderer, for so far as his will is concerned thou art dead, but by the -care of the gods and of me thou art still alive; and this I think thou -hast long ago learnt from first to last, both how it happened about -thyself, and also what things I have suffered from Astyages, because I -did not slay thee but gave thee to the herdsman. If therefore thou wilt -be guided by me, thou shalt be ruler of all that land over which now -Astyages is ruler. Persuade the Persians to revolt, and march any army -against the Medes: and whether I shall be appointed leader of the army -against thee, or any other of the Medes who are in repute, thou hast -what thou desirest; for these will be the first to attempt to destroy -Astyages, revolting from him and coming over to thy party. Consider then -that here at least all is ready, and therefore do this and do it with -speed." - -125. Cyrus having heard this began to consider in what manner he might -most skilfully persuade the Persians to revolt, and on consideration he -found that this was the most convenient way, and so in fact he did:--He -wrote first on a paper that which he desired to write, and he made an -assembly of the Persians. Then he unfolded the paper and reading from it -said that Astyages appointed him commander of the Persians; "and now, O -Persians," he continued, "I give you command to come to me each one with -a reaping-hook." Cyrus then proclaimed this command. (Now there are of -the Persians many tribes, and some of them Cyrus gathered together and -persuaded to revolt from the Medes, namely those, upon which all the -other Persians depend, the Pasargadai, the Maraphians and the Maspians, -and of these the Pasargadai are the most noble, of whom also the -Achaimenidai are a clan, whence are sprung the Perseid 134 kings. But -other Persian tribes there are, as follows:--the Panthaliaians, the -Derusiaians and the Germanians, these are all tillers of the soil; and -the rest are nomad tribes, namely the Daoi, Mardians, Dropicans and -Sagartians.) - -126. Now there was a certain region of the Persian land which was -overgrown with thorns, extending some eighteen or twenty furlongs in -each direction; and when all had come with that which they had been -before commanded to bring, Cyrus bade them clear this region for -cultivation within one day: and when the Persians had achieved the -task proposed, then he bade them come to him on the next day bathed and -clean. Meanwhile Cyrus, having gathered together in one place all the -flocks of goats and sheep and the herds of cattle belonging to his -father, slaughtered them and prepared with them to entertain the host -of the Persians, and moreover with wine and other provisions of the most -agreeable kind. So when the Persians came on the next day, he made them -recline in a meadow and feasted them. And when they had finished dinner, -Cyrus asked them whether that which they had on the former day or -that which they had now seemed to them preferable. They said that the -difference between them was great, for the former day had for them -nothing but evil, and the present day nothing but good. Taking up this -saying Cyrus proceeded to lay bare his whole design, saying: "Men of the -Persians, thus it is with you. If ye will do as I say, ye have these and -ten thousand other good things, with no servile labour; but if ye will -not do as I say, ye have labours like that of yesterday innumerable. Now -therefore do as I say and make yourselves free: for I seem to myself to -have been born by providential fortune to take these matters in hand; -and I think that ye are not worse men than the Medes, either in other -matters or in those which have to do with war. Consider then that this -is so, and make revolt from Astyages forthwith." - -127. So the Persians having obtained a leader willingly attempted to set -themselves free, since they had already for a long time been indignant -to be ruled by the Medes: but when Astyages heard that Cyrus was acting -thus, he sent a messenger and summoned him; and Cyrus bade the messenger -report to Astyages that he would be with him sooner than he would -himself desire. So Astyages hearing this armed all the Medes, and -blinded by divine providence he appointed Harpagos to be the leader of -the army, forgetting what he had done to him. Then when the Medes had -marched out and began to fight with the Persians, some of them continued -the battle, namely those who had not been made partakers in the design, -while others went over to the Persians; but the greater number were -wilfully slack and fled. - -128. So when the Median army had been shamefully dispersed, so soon as -Astyages heard of it he said, threatening Cyrus: "But not even so shall -Cyrus at least escape punishment." Thus having spoken he first impaled -the Magian interpreters of dreams who had persuaded him to let Cyrus go, -and then he armed those of the Medes, youths and old men, who had been -left behind in the city. These he led out and having engaged battle with -the Persians he was worsted, and Astyages himself was taken alive, and -he lost also those of the Medes whom he had led forth. - -129. Then when Astyages was a prisoner, Harpagos came and stood near him -and rejoiced over him and insulted him; and besides other things which -he said to grieve him, he asked him especially how it pleased him to -be a slave instead of a king, making reference to that dinner at which -Astyages had feasted him with the flesh of his own son. 135 He looking -at him asked him in whether he claimed the work of Cyrus as his own -deed: and Harpagos said that since he had written the letter, the deed -was justly his. Then Astyages declared him to be at the same time the -most unskilful and the most unjust of men; the most unskilful because, -when it was in his power to become king (as it was, if that which had -now been done was really brought about by him), he had conferred the -chief power on another, and the most unjust, because on account of that -dinner he had reduced the Medes to slavery. For if he must needs confer -the kingdom on some other and not keep it himself, it was more just -to give this good thing to one of the Medes rather than to one of the -Persians; whereas now the Medes, who were guiltless of this, had become -slaves instead of masters, and the Persians who formerly were slaves of -the Medes had now become their masters. - -130. Astyages then, having been king for five-and-thirty years, was thus -caused to cease from being king; and the Medes stooped under the yoke of -the Persians because of his cruelty, after they had ruled Asia above the -river Halys for one hundred and twenty-eight years, except during that -period for which the Scythians had rule. 136 Afterwards however it -repented them that they had done this, and they revolved from Dareios, -and having revolted they were subdued again, being conquered in a -battle. At this time then, I say, in the reign of Astyages, the Persians -with Cyrus rose up against the Medes and from that time forth were -rulers of Asia: but as for Astyages, Cyrus did no harm to him besides, -but kept him with himself until he died. Thus born and bred Cyrus became -king; and after this he subdued Croesus, who was the first to begin the -quarrel, as I have before said; and having subdued him he then became -ruler of all Asia. - -131. These are the customs, so far as I know, which the Persians -practise:--Images and temples and altars they do not account it lawful -to erect, nay they even charge with folly those who do these things; and -this, as it seems to me, because they do not account the gods to be in -the likeness of men, as do the Hellenes. But it is their wont to perform -sacrifices to Zeus going up to the most lofty of the mountains, and the -whole circle of the heavens they call Zeus: and they sacrifice to the -Sun and the Moon and the Earth, to Fire and to Water and to the Winds: -these are the only gods to whom they have sacrificed ever from the -first; but they have learnt also to sacrifice to Aphrodite Urania, -having learnt it both from the Assyrians and the Arabians; and the -Assyrians call Aphrodite Mylitta, the Arabians Alitta, 13601 and the -Persians Mitra. - -132. Now this is the manner of sacrifice for the gods aforesaid which -is established among the Persians:--they make no altars neither do they -kindle fire; and when they mean to sacrifice they use no libation nor -music of the pipe nor chaplets 137 nor meal for sprinkling; 138 but when -a man wishes to sacrifice to any one of the gods, he leads the animal -for sacrifice to an unpolluted place and calls upon the god, having -his tiara 13801 wreathed round generally with a branch of myrtle. For -himself alone separately the man who sacrifices may not request good -things in his prayer, but he prays that it may be well with all the -Persians and with the king; for he himself also is included of course -in the whole body of Persians. And when he has cut up the victim into -pieces and boiled the flesh, he spreads a layer of the freshest grass -and especially clover, upon which he places forthwith all the pieces of -flesh; and when he has placed them in order, a Magian man stands by them -and chants over them a theogony (for of this nature they say that their -incantation is), seeing that without a Magian it is not lawful for -them to make sacrifices. Then after waiting a short time the sacrificer -carries away the flesh and uses it for whatever purpose he pleases. - -133. And of all days their wont is to honour most that on which they -were born, each one: on this they think it right to set out a feast more -liberal than on other days; and in this feast the wealthier of them set -upon the table an ox or a horse or a camel or an ass, roasted whole in -an oven, and the poor among them set out small animals in the same way. -They have few solid dishes, 139 but many served up after as dessert, and -these not in a single course; and for this reason the Persians say that -the Hellenes leave off dinner hungry, because after dinner they have -nothing worth mentioning served up as dessert, whereas if any -good dessert were served up they would not stop eating so soon. To -wine-drinking they are very much given, and it is not permitted for -a man to vomit or to make water in presence of another. Thus do they -provide against these things; and they are wont to deliberate when -drinking hard about the most important of their affairs, and whatsoever -conclusion has pleased them in their deliberation, this on the next day, -when they are sober, the master of the house in which they happen to be -when they deliberate lays before them for discussion: and if it pleases -them when they are sober also, they adopt it, but if it does not -please them, they let it go: and that on which they have had the first -deliberation when they are sober, they consider again when they are -drinking. - -134. When they meet one another in the roads, by this you may discern -whether those who meet are of equal rank,--for instead of greeting by -words they kiss one another on the mouth; but if one of them is a little -inferior to the other, they kiss one another on the cheeks, and if one -is of much less noble rank than the other, he falls down before him and -does worship to him. 140 And they honour of all most after themselves -those nations which dwell nearest to them, and next those which dwell -next nearest, and so they go on giving honour in proportion to distance; -and they hold least in honour those who dwell furthest off from -themselves, esteeming themselves to be by far the best of all the human -race on every point, and thinking that others possess merit according -to the proportion which is here stated, 141 and that those who dwell -furthest from themselves are the worst. And under the supremacy of the -Medes the various nations used also to govern one another according to -the same rule as the Persians observe in giving honour, 142 the Medes -governing the whole and in particular those who dwelt nearest to -themselves, and these having rule over those who bordered upon them, and -those again over the nations that were next to them: for the race went -forward thus ever from government by themselves to government through -others. - -135. The Persians more than any other men admit foreign usages; for they -both wear the Median dress judging it to be more comely than their own, -and also for fighting the Egyptian corslet: moreover they adopt all -kinds of luxuries when they hear of them, and in particular they have -learnt from the Hellenes to have commerce with boys. They marry each -one several lawful wives, and they get also a much larger number of -concubines. - -136. It is established as a sign of manly excellence next after -excellence in fight, to be able to show many sons; and to those who have -most the king sends gifts every year: for they consider number to be a -source of strength. And they educate their children, beginning at five -years old and going on till twenty, in three things only, in riding, in -shooting, and in speaking the truth: but before the boy is five years -old he does not come into the presence of his father, but lives with the -women; and it is so done for this reason, that if the child should die -while he is being bred up, he may not be the cause of any grief to his -father. - -137. I commend this custom of theirs, and also the one which is next -to be mentioned, namely that neither the king himself shall put any to -death for one cause alone, nor any of the other Persians for one cause -alone shall do hurt that is irremediable to any of his own servants; but -if after reckoning he finds that the wrongs done are more in number and -greater than the services rendered, 143 then only he gives vent to -his anger. Moreover they say that no one ever killed his own father or -mother, but whatever deeds have been done which seemed to be of this -nature, if examined must necessarily, they say, be found to be due -either to changelings or to children of adulterous birth; for, say they, -it is not reasonable to suppose that the true parent would be killed by -his own son. - -138. Whatever things it is not lawful for them to do, these it is not -lawful for them even to speak of: and the most disgraceful thing in -their estimation is to tell an lie, and next to this to owe money, this -last for many other reasons, but especially because it is necessary, -they say, for him who owes money, also sometimes to tell lies: and -whosoever of the men of the city has leprosy or whiteness of skin, he -does not come into a city nor mingle with the other Persians; and they -say that he has these diseases because he has offended in some way -against the Sun: but a stranger who is taken by these diseases, in many -regions 144 they drive out of the country altogether, and also white -doves, alleging against them the same cause. And into a river they -neither make water nor spit, neither do they wash their hands in it, -nor allow any other to do these things, but they reverence rivers very -greatly. - -139. This moreover also has chanced to them, which the Persians have -themselves failed to notice but I have not failed to do so:--their -names, which are formed to correspond with their bodily shapes or their -magnificence of station, end all with the same letter, that letter which -the Dorians call san and the Ionians sigma; with this you will find, if -you examine the matter, that all the Persian names end, not some with -this and others with other letters, but all alike. - -140. So much I am able to say for certain from my own knowledge about -them: but what follows is reported about their dead as a secret mystery -and not with clearness, namely that the body of a Persian man is not -buried until it has been torn by a bird or a dog. (The Magians I know -for a certainty have this practice, for they do it openly.) However that -may be, the Persians cover the body with wax and then bury it in the -earth. Now the Magians are distinguished in many ways from other men, -as also from the priests in Egypt: for these last esteem it a matter -of purity to kill no living creature except the animals which they -sacrifice; but the Magians kill with their own hands all creatures -except dogs and men, and they even make this a great end to aim at, -killing both ants and serpents and all other creeping and flying things. -About this custom then be it as it was from the first established; and I -now to the former narrative. 145 - -141. The Ionians and Aiolians, as soon as the Lydians had been subdued -by the Persians, sent messengers to Cyrus at Sardis, desiring to be his -subjects on the same terms as they had been subjects of Croesus. And -when he heard that which they proposed to him, he spoke to them a fable, -saying that a certain player on the pipe saw fishes in the sea and -played on his pipe, supposing that they would come out to land; but -being deceived in his expectation, he took a casting-net and enclosed -a great multitude of the fishes and drew them forth from the water: and -when he saw them leaping about, he said to the fishes: "Stop dancing I -pray you now, seeing that ye would not come out and dance before when -I piped." Cyrus spoke this fable to the Ionians and Aiolians for this -reason, because the Ionians had refused to comply before, when Cyrus -himself by a messenger requested them to revolt from Croesus, while now -when the conquest had been made they were ready to submit to Cyrus. Thus -he said to them in anger, and the Ionians, when they heard this answer -brought back to their cities, put walls round about them severally, and -gathered together to the Panionion, all except the men of Miletos, for -with these alone Cyrus had sworn an agreement on the same terms as the -Lydians had granted. The rest of the Ionians resolved by common consent -to send messengers to Sparta, to ask the Spartans to help the Ionians. - -142. These Ionians to whom belongs the Panionion had the fortune to -build their cities in the most favourable position for climate and -seasons of any men whom we know: for neither the regions above Ionia nor -those below, neither those towards the East nor those towards the West, -146 produce the same results as Ionia itself, the regions in the one -direction being oppressed by cold and moisture, and those in the other -by heat and drought. And these do not use all the same speech, but have -four different variations of language. 147 First of their cities on the -side of the South lies Miletos, and next to it Myus and Priene. These -are settlements made in Caria, and speak the same language with one -another; and the following are in Lydia,--Ephesos, Colophon, Lebedos, -Teos, Clazomenai, Phocaia: these cities resemble not at all those -mentioned before in the speech which they use, but they agree one with -another. There remain besides three Ionian cities, of which two are -established in the islands of Samos and Chios, and one is built upon the -mainland, namely Erythrai: now the men of Chios and of Erythrai use the -same form of language, but the Samians have one for themselves alone. -Thus there result four separate forms of language. - -143. Of these Ionians then those of Miletos were sheltered from danger, -since they had sworn an agreement; and those of them who lived in -islands had no cause for fear, for the Phenicians were not yet subjects -of the Persians and the Persians themselves were not sea-men. Now these -148 were parted off from the other Ionians for no other reason than -this:--The whole Hellenic nation was at that time weak, but of all its -races the Ionian was much the weakest and of least account: except -Athens, indeed, it had no considerable city. Now the other Ionians, and -among them the Athenians, avoided the name, not wishing to be called -Ionians, nay even now I perceive that the greater number of them are -ashamed of the name: but these twelve cities not only prided themselves -on the name but established a temple of their own, to which they gave -the name of Panionion, and they made resolution not to grant a share in -it to any other Ionians (nor indeed did any ask to share it except those -of Smyrna); - -144, just as the Dorians of that district which is now called the Five -Cities 149 but was formerly called the Six Cities, 150 take care not -to admit any of the neighbouring Dorians to the temple of Triopion, and -even exclude from sharing in it those of their own body who commit any -offence as regards the temple. For example, in the games of the Triopian -Apollo they used formerly to set bronze tripods as prizes for the -victors, and the rule was that those who received them should not carry -them out of the temple but dedicate them then and there to the god. -There was a man then of Halicarnassos, whose name was Agasicles, who -being a victor paid no regard to this rule, but carried away the tripod -to his own house and hung it up there upon a nail. On this ground -the other five cities, Lindos, Ialysos and Cameiros, Cos and Cnidos, -excluded the sixth city Halicarnassos from sharing in the temple. - -145. Upon these they laid this penalty: but as for the Ionians, I think -that the reason why they made of themselves twelve cities and would -not receive any more into their body, was because when they dwelt in -Peloponnesus there were of them twelve divisions, just as now there are -twelve divisions of the Achaians who drove the Ionians out: for first, -(beginning from the side of Sikyon) comes Pellene, then Aigeira and -Aigai, in which last is the river Crathis with a perpetual flow (whence -the river of the same name in Italy received its name), and Bura and -Helike, to which the Ionians fled for refuge when they were worsted by -the Achaians in fight, and Aigion and Rhypes and Patreis and Phareis -and Olenos, where is the great river Peiros, and Dyme and Tritaieis, of -which the last alone has an inland position. 151 These form now twelve -divisions of the Achaians, and in former times they were divisions of -the Ionians. - -146. For this reason then the Ionians also made for themselves twelve -cities; for at any rate to say that these are any more Ionians than -the other Ionians, or have at all a nobler descent, is mere folly, -considering that a large part of them are Abantians from Euboea, who -have no share even in the name of Ionia, and Minyai of Orchomenos have -been mingled with them, and Cadmeians and Dryopians and Phokians who -seceded from their native State and Molossians and Pelasgians of Arcadia -and Dorians of Epidauros and many other races have been mingled with -them; and those of them who set forth to their settlements from the City -Hall of Athens and who esteem themselves the most noble by descent -of the Ionians, these, I say, brought no women with them to their -settlement, but took Carian women, whose parents they slew: and on -account of this slaughter these women laid down for themselves a rule, -imposing oaths on one another, and handed it on to their daughters, that -they should never eat with their husbands, nor should a wife call her -own husband by name, for this reason, because the Ionians had slain -their fathers and husbands and children and then having done this had -them to wife. This happened at Miletos. - -147. Moreover some of them set Lykian kings over them, descendants of -Glaucos and Hippolochos, while others were ruled by Cauconians of Pylos, -descendants of Codros the son of Melanthos, and others again by princes -of the two races combined. Since however these hold on to the name more -than the other Ionians, let them be called, if they will, the Ionians of -truly pure descent; but in fact all are Ionians who have their descent -from Athens and who keep the feast of Apaturia; and this all keep except -the men of Ephesos and Colophon: for these alone of all the Ionians do -not keep the Apaturia, and that on the ground of some murder committed. - -148. Now the Panionion is a sacred place on the north side of Mycale, -set apart by common agreement of the Ionians for Poseidon of Helike 152; -and this Mycale is a promontory of the mainland running out Westwards -towards Samos, where the Ionians gathering together from their cities -used to hold a festival which they called the Panionia. (And not only -the feasts of the Ionians but also those of all the Hellenes equally are -subject to this rule, that their names all end in the same letter, just -like the names of the Persians.) 153 - -These then are the Ionian cities: - -149, and those of Aiolia are as follows:--Kyme, which is called -Phriconis, Larisai, Neon-teichos, Temnos, Killa, Notion, Aigiroessa, -Pitane, Aigaiai, Myrina, Gryneia; these are the ancient cities of the -Aiolians, eleven in number, since one, Smyrna, was severed from them by -the Ionians; for these cities, that is those on the mainland, used also -formerly to be twelve in number. And these Aiolians had the fortune to -settle in a land which is more fertile than that of the Ionians but in -respect of climate less favoured. 154 - -150. Now the Aiolians lost Smyrna in the following manner:--certain men -of Colophon, who had been worsted in party strife and had been driven -from their native city, were received there for refuge: and after this -the Colophonian exiles watched for a time when the men of Smyrna were -celebrating a festival to Dionysos outside the walls, and then they -closed the gates against them and got possession of the city. After -this, when the whole body of Aiolians came to the rescue, they made an -agreement that the Ionians should give up the movable goods, and that -on this condition the Aiolians should abandon Smyrna. When the men of -Smyrna had done this, the remaining eleven cities divided them amongst -themselves and made them their own citizens. - -151. These then are the Aiolian cities upon the mainland, with the -exception of those situated on Mount Ida, for these are separate from -the rest. And of those which are in the islands, there are five in -Lesbos, for the sixth which was situated in Lesbos, namely Arisba, was -enslaved by the men of Methymna, though its citizens were of the same -race as they; and in Tenedos there is one city, and another in what are -called the "Hundred Isles." Now the Lesbians and the men of Tenedos, -like those Ionians who dwelt in the islands, had no cause for fear; but -the remaining cities came to a common agreement to follow the Ionians -whithersoever they should lead. - -152. Now when the messengers from the Ionians and Aiolians came to -Sparta (for this business was carried out with speed), they chose before -all others to speak for them the Phocaian, whose name was Pythermos. He -then put upon him a purple cloak, in order that as many as possible -of the Spartans might hear of it and come together, and having been -introduced before the assembly 155 he spoke at length, asking the -Spartans to help them. The Lacedemonians however would not listen to -him, but resolved on the contrary not to help the Ionians. So they -departed, and the Lacedemonians, having dismissed the messengers of the -Ionians, sent men notwithstanding in a ship of fifty oars, to find out, -as I imagine, about the affairs of Cyrus and about Ionia. These when -they came to Phocaia sent to Sardis the man of most repute among -them, whose name was Lacrines, to report to Cyrus the saying of the -Lacedemonians, bidding him do hurt to no city of the Hellas, since they -would not permit it. - -153. When the herald had spoken thus, Cyrus is said to have asked those -of the Hellenes whom he had with him, what men the Lacedemonians were -and how many in number, that they made this proclamation to him; and -hearing their answer he said to the Spartan herald: "Never yet did I -fear men such as these, who have a place appointed in the midst of their -city where they gather together and deceive one another by false oaths: -and if I continue in good health, not the misfortunes of the Ionians -will be for them a subject of talk, but rather their own." These words -Cyrus threw out scornfully with reference to the Hellenes in general, -because they have got for themselves 156 markets and practise buying and -selling there; for the Persians themselves are not wont to use markets -nor have they any market-place at all. After this he entrusted Sardis to -Tabalos a Persian, and the gold both of Croesus and of the other Lydians -he gave to Pactyas a Lydian to take charge of, and himself marched -away to Agbatana, taking with him Croesus and making for the present no -account of the Ionians. For Babylon stood in his way still, as also the -Bactrian nation and the Sacans and the Egyptians; and against these he -meant to make expeditions himself, while sending some other commander -about the Ionians. - -154. But when Cyrus had marched away from Sardis, Pactyas caused the -Lydians to revolt from Tabalos and from Cyrus. This man went down to the -sea, and having in his possession all the gold that there had been in -Sardis, he hired for himself mercenaries and persuaded the men of the -sea-coast to join his expedition. So he marched on Sardis and besieged -Tabalos, having shut himself up in the citadel. - -155. Hearing this on his way, Cyrus said to Croesus as follows: -"Croesus, what end shall I find of these things which are coming to -pass? The Lydians will not cease as it seems, from giving trouble to -me and from having it themselves. I doubt me if it were not best 157 to -sell them all as slaves; for as it is, I see that I have done in like -manner as if one should slay the father and then spare his sons: just so -I took prisoner and am carrying away thee, who wert much more than the -father of the Lydians, while to the Lydians themselves I delivered up -their city; and can I feel surprise after this that they have revolted -from me?" Thus he said what was in his mind, but Croesus answered him as -follows, fearing lest he should destroy Sardis: "O king, that which thou -hast said is not without reason; but do not thou altogether give vent -to thy wrath, nor destroy an ancient city which is guiltless both of the -former things and also of those which have come to pass now: for as -to the former things it was I who did them and I bear the consequences -heaped upon my head; 158 and as for what is now being done, since the -wrongdoer is Pactyas to whom thou didst entrust the charge of Sardis, -let him pay the penalty. But the Lydians I pray thee pardon, and lay -upon them commands as follows, in order that they may not revolt nor -be a cause of danger to thee:--send to them and forbid them to possess -weapons of war, but bid them on the other hand put on tunics under their -outer garments and be shod with buskins, and proclaim to them that they -train their sons to play the lyre and the harp and to be retail-dealers; -and soon thou shalt see, O king, that they have become women instead of -men, so that there will be no fear that they will revolt from thee." - -156. Croesus, I say, suggested to him this, perceiving that this was -better for the Lydians than to be reduced to slavery and sold; for he -knew that if he did not offer a sufficient reason, he would not persuade -Cyrus to change his mind, and he feared lest at some future time, if -they should escape the present danger, the Lydians might revolt from -the Persians and be destroyed. And Cyrus was greatly pleased with the -suggestion made and slackened from his wrath, saying that he agreed with -his advice. Then he called Mazares a Mede, and laid charge upon him to -proclaim to the Lydians that which Croesus suggested, and moreover to -sell into slavery all the rest who had joined with the Lydians in the -expedition to Sardis, and finally by all means to bring Pactyas himself -alive to Cyrus. - -157. Having given this charge upon the road, he continued his march to -the native land of the Persians; but Pactyas hearing that an army was -approaching to fight against him was struck with fear and fled away -forthwith to Kyme. Then Mazares the Mede marched upon Sardis with a -certain portion of the army of Cyrus, and as he did not find Pactyas or -his followers any longer at Sardis, he first compelled the Lydians to -perform the commands of Cyrus, and by his commands the Lydians changed -the whole manner of their life. After this Mazares proceeded to send -messengers to Kyme bidding them give up Pactyas: and the men of Kyme -resolved to refer to the god at Branchidai the question what counsel -they should follow. For there was there an Oracle established of old -time, which all the Ionians and Aiolians were wont to consult; and this -place is in the territory of Miletos above the port of Panormos. - -158. So the men of Kyme sent messengers to the Branchidai 159 to inquire -of the god, and they asked what course they should take about Pactyas so -as to do that which was pleasing to the gods. When they thus inquired, -the answer was given them that they should deliver up Pactyas to the -Persians: and the men of Kyme, having heard this answer reported, were -disposed to give him up. Then when the mass of the people were thus -disposed, Aristodicos the son of Heracleides, a man of repute among the -citizens, stopped the men of Kyme from doing so, having distrust of the -answer and thinking that those sent to inquire were not speaking the -truth; until at last other messengers were sent to the Oracle to ask a -second time about Pactyas, and of them Aristodicos was one. - -159. When these came to Branchidai, Aristodicos stood forth from the -rest and consulted the Oracle, asking as follows: Lord, 160 there came -to us a suppliant for protection Pactyas the Lydian, flying from a -violent death at the hands of the Persians, and they demand him from us, -bidding the men of Kyme give him up. But we, though we fear the power of -the Persians, yet have not ventured up to this time to deliver to them -the suppliant, until thy counsel shall be clearly manifested to us, -saying which of the two things we ought to do." He thus inquired, but -the god again declared to them the same answer, bidding them deliver up -Pactyas to the Persians. Upon this Aristodicos with deliberate purpose -did as follows:--he went all round the temple destroying the nests of the -sparrows 161 and of all the other kinds of birds which had been hatched -on the temple: and while he was doing this, it is said that a voice came -from the inner shrine directed to Aristodicos and speaking thus: "Thou -most impious of men, why dost thou dare to do this? Dost thou carry -away by force from my temple the suppliants for my protection?" And -Aristodicos, it is said, not being at all at a loss replied to this: -"Lord, dost thou thus come to the assistance of thy suppliants, and yet -biddest the men of Kyme deliver up theirs?" and the god answered him -again thus: "Yea, I bid you do so, that ye may perish the more quickly -for your impiety; so that ye may not at any future time come to the -Oracle to ask about delivering up of suppliants." - -160. When the men of Kyme heard this saying reported, not wishing either -to be destroyed by giving him up or to be besieged by keeping him with -them, they sent him away to Mytilene. Those of Mytilene however, when -Mazares sent messages to them, were preparing to deliver up Pactyas -for a price, but what the price was I cannot say for certain, since the -bargain was never completed; for the men of Kyme, when they learnt that -this was being done by the Mytilenians, sent a vessel to Lesbos and -conveyed away Pactyas to Chios. After this he was dragged forcibly from -the temple of Athene Poliuchos by the Chians and delivered up: and the -Chians delivered him up receiving Atarneus in , (now this Atarneus is a -region of Mysia 162 opposition Lesbos). So the Persians having received -Pactyas kept him under guard, meaning to produce him before Cyrus. And -a long time elapsed during which none of the Chians either used -barley-meal grown in this region of Atarneus, for pouring out in -sacrifice to any god, or baked cakes for offering of the corn which grew -there, but all the produce of this land was excluded from every kind of -sacred service. - -161. The men of Chios had then delivered up Pactyas; and after this -Mazares made expedition against those who had joined in besieging -Tabalos: and first he reduced to slavery those of Priene, then he -overran the whole plain of the Maiander making spoil of it for his army, -and Magnesia in the same manner: and straightway after this he fell sick -and died. - -162. After he was dead, Harpagos came down to take his place in command, -being also a Mede by race (this was the man whom the king of the Medes -Astyages feasted with the unlawful banquet, and who helped to give the -kingdom to Cyrus). This man, being appointed commander then by Cyrus, -came to Ionia and proceeded to take the cities by throwing up mounds -against them: for when he had enclosed any people within their walls, -then he threw up mounds against the walls and took their city by storm; -and the first city of Ionia upon which he made an attempt was Phocaia. - -163. Now these Phocaians were the first of the Hellenes who made long -voyages, and these are they who discovered the Adriatic and Tyrsenia and -Iberia and Tartessos: and they made voyages not in round ships, but in -vessels of fifty oars. These came to Tartessos and became friends with -the king of the Tartessians whose name was Arganthonios: he was ruler -of the Tartessians for eighty years and lived in all one hundred and -twenty. With this man, I say, the Phocaians became so exceedingly -friendly, that first he bade them leave Ionia and dwell wherever they -desired in his own land; and as he did not prevail upon the Phocaians -to do this, afterwards, hearing from them of the Mede how his power was -increasing, he gave them money to build a wall about their city: and he -did this without sparing, for the circuit of the wall is many furlongs -163 in extent, and it is built all of large stones closely fitted -together. - -164. The wall of the Phocaians was made in this manner: and Harpagos -having marched his army against them began to besiege them, at the same -time holding forth to them proposals and saying that it was enough to -satisfy him if the Phocaians were willing to throw down one battlement -of their wall and dedicate one single house. 164 But the Phocaians, -being very greatly grieved at the thought of subjection, said that they -wished to deliberate about the matter for one day and after that they -would give their answer; and they asked him to withdraw his army from -the wall while they were deliberating. Harpagos said that he knew very -well what they were meaning to do, nevertheless he was willing to allow -them to deliberate. So in the time that followed, when Harpagos -had withdrawn his army from the wall, the Phocaians drew down their -fifty-oared galleys to the sea, put into them their children and women -and all their movable goods, and besides them the images out of the -temples and the other votive offerings except such as were made of -bronze or stone or consisted of paintings, all the rest, I say, they -put into the ships, and having embarked themselves they sailed towards -Chios; and the Persians obtained possession of Phocaia, the city being -deserted of the inhabitants. - -165. But as for the Phocaians, since the men of Chios would not sell -them at their request the islands called Oinussai, from the fear lest -these islands might be made a seat of trade and their island might be -shut out, therefore they set out for Kyrnos: 165 for in Kyrnos -twenty years before this they had established a city named Alalia, in -accordance with an oracle, (now Arganthonios by that time was dead). And -when they were setting out for Kyrnos they first sailed to Phocaia and -slaughtered the Persian garrison, to whose charge Harpagos had -delivered the city; then after they had achieved this they made solemn -imprecations on any one of them who should be left behind from their -voyage, and moreover they sank a mass of iron in the sea and swore that -not until that mass should appear again on the surface 166 would they to -Phocaia. However as they were setting forth to Kyrnos, more than half of -the citizens were seized with yearning and regret for their city and for -their native land, and they proved false to their oath and sailed back -to Phocaia. But those of them who kept the oath still, weighed anchor -from the islands of Oinussai and sailed. - -166. When these came to Kyrnos, for five years they dwelt together with -those who had come thither before, and they founded temples there. -Then, since they plundered the property of all their neighbours, -the Tyrsenians and Carthaginians 167 made expedition against them by -agreement with one another, each with sixty ships. And the Phocaians -also manned their vessels, sixty in number, and came to meet the enemy -in that which is called the Sardinian sea: and when they encountered one -another in the sea-fight the Phocaians won a kind of Cadmean victory, -for forty of their ships were destroyed and the remaining twenty were -disabled, having had their prows bent aside. So they sailed in to Alalia -and took up their children and their women and their other possessions -as much as their ships proved capable of carrying, and then they left -Kyrnos behind them and sailed to Rhegion. - -167. But as for the crews of the ships that were destroyed, the -Carthaginians and Tyrsenians obtained much the greater number of them, -168 and these they brought to land and killed by stoning. After this the -men of Agylla found that everything which passed by the spot where the -Phocaians were laid after being stoned, became either distorted, or -crippled, or paralysed, both small cattle and beasts of burden and -human creatures: so the men of Agylla sent to Delphi desiring to purge -themselves of the offence; and the Pythian prophetess bade them do that -which the men of Agylla still continue to perform, that is to say, they -make great sacrifices in honour of the dead, and hold at the place a -contest of athletics and horse-racing. These then of the Phocaians had -the fate which I have said; but those of them who took refuge at Rhegion -started from thence and took possession of that city in the land of -Oinotria which now is called Hyele. This they founded having learnt from -a man of Poseidonia that the Pythian prophetess by her answer meant -them to found a temple to Kyrnos, who was a hero, and not to found a -settlement in the island of Kyrnos. 169 - -168. About Phocaia in Ionia it happened thus, and nearly the same thing -also was done by the men of Teos: for as soon as Harpagos took their -wall with a mound, they embarked in their ships and sailed straightway -for Thrace; and there they founded the city of Abdera, which before -them Timesios of Clazomenai founded and had no profit therefrom, but -was driven out by the Thracians; and now he is honoured as a hero by the -Teians in Abdera. - -169. These alone of all the Ionians left their native cities because -they would not endure subjection: but the other Ionians except the -Milesians did indeed contend in arms with Harpagos like those who left -their homes, and proved themselves brave men, fighting each for his own -native city; but when they were defeated and captured they remained all -in their own place and performed that which was laid upon them: but the -Milesians, as I have also said before, had made a sworn agreement with -Cyrus himself and kept still. Thus for the second time Ionia had been -reduced to subjection. And when Harpagos had conquered the Ionians on -the mainland, then the Ionians who dwelt in the islands, being struck -with fear by these things, gave themselves over to Cyrus. - -170. When the Ionians had been thus evilly entreated but were continuing -still to hold their gatherings as before at the Panionion, Bias a man -of Priene set forth to the Ionians, as I am informed, a most profitable -counsel, by following which they might have been the most prosperous -of all the Hellenes. He urged that the Ionians should set forth in one -common expedition and sail to Sardinia, and after that found a single -city for all the Ionians: and thus they would escape subjection and -would be prosperous, inhabiting the largest of all islands and being -rulers over others; whereas, if they remained in Ionia, he did not -perceive, he said, that freedom would any longer exist for them. This -was the counsel given by Bias of Priene after the Ionians had been -ruined; but a good counsel too was given before the ruin of Ionia -by Thales a man of Miletos, who was by descent of Phenician race. He -advised the Ionians to have one single seat of government, 170 and that -this should be at Teos (for Teos, he said, was in the centre of Ionia), -and that the other cities should be inhabited as before, but accounted -just as if they were demes. - -These men 171 set forth to them counsels of the kind which I have said: - -171. but Harpagos, after subduing Ionia, proceeded to march against the -Carians and Caunians and Lykians, taking also Ionians and Aiolians to -help him. Of these the Carians came to the mainland from the islands; -for being of old time subjects of Minos and being called Leleges, they -used to dwell in the islands, paying no tribute, so far back as I am -able to arrive by hearsay, but whenever Minos required it, they used -to supply his ships with seamen: and as Minos subdued much land and was -fortunate in his fighting, the Carian nation was of all nations by much -the most famous at that time together with him. And they produced three -inventions of which the Hellenes adopted the use; that is to say, the -Carians were those who first set the fashion of fastening crests on -helmets, and of making the devices which are put onto shields, and these -also were the first who made handles for their shields, whereas up to -that time all who were wont to use shields carried them without handles -and with leathern straps to guide them, having them hung about their -necks and their left shoulders. Then after the lapse of a long time the -Dorians and Ionians drove the Carians out of the islands, and so they -came to the mainland. With respect to the Carians the Cretans relate -that it happened thus; the Carians themselves however do not agree with -this account, but suppose that they are dwellers on the mainland from -the beginning, 172 and that they went always by the same name which they -have now: and they point as evidence of this to an ancient temple of -Carian Zeus at Mylasa, in which the Mysians and Lydians share as being -brother races of the Carians, for they say that Lydos and Mysos were -brothers of Car; these share in it, but those who being of another race -have come to speak the same language as the Carians, these have no share -in it. - -172. It seems to me however that the Caunians are dwellers there from -the beginning, though they say themselves that they came from Crete: but -they have been assimilated to the Carian race in language, or else the -Carians to the Caunian race, I cannot with certainty determine which. -They have customs however in which they differ very much from all other -men as well as from the Carians; for example the fairest thing in their -estimation is to meet together in numbers for drinking, according to -equality of age or friendship, both men, women, and children; and again -when they had founded temples for foreign deities, afterwards they -changed their purpose and resolved to worship only their own native -gods, and the whole body of Caunian young men put on their armour and -made pursuit as far as the borders of the Calyndians, beating the air -with their spears; and they said that they were casting the foreign gods -out of the land. Such are the customs which these have. - -173. The Lykians however have sprung originally from Crete (for in old -time the whole of Crete was possessed by Barbarians): and when the sons -of Europa, Sarpedon and Minos, came to be at variance in Crete about the -kingdom, Minos having got the better in the strife of parties drove -out both Sarpedon himself and those of his party: and they having been -expelled came to the land of Milyas in Asia, for the land which now the -Lykians inhabit was anciently called Milyas, and the Milyans were then -called Solymoi. Now while Sarpedon reigned over them, they were called -by the name which they had when they came thither, and by which the -Lykians are even now called by the neighbouring tribes, namely Termilai; -but when from Athens Lycos the son of Pandion came to the land of the -Termilai and to Sarpedon, he too having been driven out by his brother -namely Aigeus, then by the name taken from Lycos they were called after -a time Lykians. The customs which these have are partly Cretan and -partly Carian; but one custom they have which is peculiar to them, and -in which they agree with no other people, that is they call themselves -by their mothers and not by their fathers; and if one asks his neighbour -who he is, he will state his parentage on the mother's side and -enumerate his mother's female ascendants: and if a woman who is a -citizen marry a slave, the children are accounted to be of gentle birth; -but if a man who is a citizen, though he were the first man among them, -have a slave for wife or concubine, the children are without civil -rights. - -174. Now the Carians were reduced to subjection by Harpagos without any -brilliant deed displayed either by the Carians themselves or by those -of the Hellenes who dwell in this land. Of these last there are besides -others the men of Cnidos, settlers from Lacedemon, whose land runs out -into the sea, 173 being in fact the region which is called Triopion, -beginning from the peninsula of Bybassos: and since all the land of -Cnidos except a small part is washed by the sea (for the part of it -which looks towards the North is bounded by the Gulf of Keramos, and -that which looks to the South by the sea off Syme and Rhodes), therefore -the men of Cnidos began to dig through this small part, which is about -five furlongs across, while Harpagos was subduing Ionia, desiring to -make their land an island: and within the isthmus all was theirs, 174 -for where the territory of Cnidos ends in the direction of the mainland, -here is the isthmus which they were digging across. And while the -Cnidians were working at it with a great number of men, it was perceived -that the men who worked suffered injury much more than might have been -expected and in a more supernatural manner, both in other parts of their -bodies and especially in their eyes, when the rock was being broken -up; so they sent men to ask the Oracle at Delphi what the cause of -the difficulty was. And the Pythian prophetess, as the men of Cnidos -themselves report, gave them this reply in trimeter verse:-- - - - "Fence not the place with towers, nor dig the isthmus through; - Zeus would have made your land an island, had he willed." - -When the Pythian prophetess had given this oracle, the men of Cnidos -not only ceased from their digging but delivered themselves to Harpagos -without resistance, when he came against them with his army. - -175. There were also the Pedasians, who dwelt in the inland country -above Halicarnassos; and among these, whenever anything hurtful is about -to happen either to themselves or to their neighbours, the priestess -of Athene has a great beard: this befell them three times. These of -all about Caria were the only men who held out for any time against -Harpagos, and they gave him trouble more than any other people, having -fortified a mountain called Lide. - -176. After a time the Pedasians were conquered; and the Lykians, when -Harpagos marched his army into the plain of Xanthos, came out against -him 175 and fought, few against many, and displayed proofs of valour; -but being defeated and confined within their city, they gathered -together into the citadel their wives and their children, their property -and their servants, and after that they set fire to this citadel, so -that it was all in flames, and having done so and sworn terrible oaths -with one another, they went forth against the enemy 176 and were slain -in fight, that is to say all the men of Xanthos: and of the Xanthians -who now claim to be Lykians the greater number have come in from abroad, -except only eighty households; but these eighty households happened -at that time to be away from their native place, and so they escaped -destruction. Thus Harpagos obtained possession of Caunos, for the men of -Caunos imitated in most respects the behaviour of the Lykians. - -177. So Harpagos was conquering the coast regions of Asia; and Cyrus -himself meanwhile was doing the same in the upper parts of it, subduing -every nation and passing over none. Now most of these actions I shall -pass over in silence, but the undertakings which gave him trouble more -than the rest and which are the most worthy of note, of these I shall -make mention. - -178. Cyrus, so soon as he had made subject to himself all other parts -of the mainland, proceeded to attack the Assyrians. Now Assyria -has doubtless many other great cities, but the most famous and the -strongest, and the place where the seat of their monarchy had been -established after Nineveh was destroyed, was Babylon; which was a city -such as I shall say.--It lies in a great plain, and in size it is such -that each face measures one hundred and twenty furlongs, 177 the shape -of the whole being square; thus the furlongs of the circuit of the city -amount in all to four hundred and eighty. Such is the size of the city -of Babylon, and it had a magnificence greater than all other cities of -which we have knowledge. First there runs round it a trench deep and -broad and full of water; then a wall fifty royal cubits in thickness -and two hundred cubits in height: now the royal cubit is larger by three -fingers than the common cubit. 178 - -179. I must also tell in addition to this for what purpose the earth was -used, which was taken out of the trench, and in what manner the wall was -made. As they dug the trench they made the earth which was carried out -of the excavation into bricks, and having moulded enough bricks they -baked them in kilns; and then afterwards, using hot asphalt for mortar -and inserting reed mats at every thirty courses of brickwork, they built -up first the edges of the trench and then the wall itself in the same -manner: and at the top of the wall along the edges they built chambers -of one story facing one another; and between the rows of chambers they -left space to drive a four-horse chariot. In the circuit of the wall -there are set a hundred gates made of bronze throughout, and the -gate-posts and lintels likewise. Now there is another city distant from -Babylon a space of eight days' journey, of which the name is Is; and -there is a river there of no great size, and the name of the river is -also Is, and it sends its stream into the river Euphrates. This river Is -throws up together with its water lumps of asphalt in great abundance, -and thence was brought the asphalt for the wall of Babylon. - -180. Babylon then was walled in this manner; and there are two divisions -of the city; for a river whose name is Euphrates parts it in the middle. -This flows from the land of the Armenians and is large and deep and -swift, and it flows out into the Erythraian sea. The wall then on each -side has its bends 179 carried down to the river, and from this point -the walls stretch along each bank of the stream in the form of a rampart -of baked bricks: and the city itself is full of houses of three and -four stories, and the roads by which it is cut up run in straight lines, -including the cross roads which lead to the river; and opposite to each -road there were set gates in the rampart which ran along the river, in -many in number as the ways, 180 and these also were of bronze and led -like the ways 181 to the river itself. - -181. This wall then which I have mentioned is as it were a cuirass 182 -for the town, and another wall runs round within it, not much weaker for -defence than the first but enclosing a smaller space. 183 And in each -division of the city was a building in the midst, in the one the king's -palace of great extent and strongly fortified round, and in the other -the temple of Zeus Belos with bronze gates, and this exists still up to -my time and measures two furlongs each way, 184 being of a square shape: -and in the midst of the temple 185 is built a solid tower measuring a -furlong both in length and in breadth, and on this tower another tower -has been erected, and another again upon this, and so on up to the -number of eight towers. An ascent to these has been built running -outside round about all the towers; and when one reaches about the -middle of the ascent one finds a stopping-place and seats to rest upon, -on which those who ascend sit down and rest: and on the top of the last -tower there is a large cell, 186 and in the cell a large couch is laid, -well covered, and by it is placed a golden table: and there is no image -there set up nor does any human being spend the night there except only -one woman of the natives of the place, whomsoever the god shall choose -from all the woman, as say the Chaldeans who are the priests of this -god. - -182. These same men say also, but I do not believe them, that the god -himself comes often to the cell and rests upon the couch, as happens -likewise in the Egyptian Thebes according to the report of the -Egyptians, for there also a woman sleeps in the temple of the Theban -Zeus (and both these women are said to abstain from commerce with men), -and as happens also with the prophetess 187 of the god in Patara of -Lykia, whenever there is one, for there is not always an Oracle there, -but whenever there is one, then she is shut up during the nights in the -temple within the cell. - -183. There is moreover in the temple at Babylon another cell below, -wherein is a great image of Zeus sitting, made of gold, and by it is -placed a large table of gold, and his footstool and seat are of gold -also; and, as the Chaldeans reported, the weight of the gold of which -these things are made is eight hundred talents. Outside this cell is -an altar of gold; and there is also another altar of great size, where -full-grown animals 188 are sacrificed, whereas on the golden altar it -is not lawful to sacrifice any but young sucklings only: and also on the -larger altar the Chaldeans offer one thousand talents of frankincense -every year at the time when they celebrate the feast in honour of this -god. There was moreover in these precincts still remaining at the time -of Cyrus, 189 a statue twelve cubits high, of gold and solid. This I -did not myself see, but that which is related by the Chaldeans I relate. -Against this statue Dareios the son of Hystaspes formed a design, but -he did not venture to take it: it was taken however by Xerxes the son of -Dareios, who also killed the priest when he forbade him to meddle with -the statue. This temple, then, is thus adorned with magnificence, and -there are also many private votive-offerings. - -184. Of this Babylon, besides many other rulers, of whom I shall make -mention in the Assyrian history, and who added improvement to the walls -and temples, there were also two who were women. Of these, the one who -ruled first, named Semiramis, who lived five generations before the -other, produced banks of earth in the plain which are a sight worth -seeing; and before this the river used to flood like a sea over the -whole plain. - -185. The queen who lived after her time, named Nitocris, was wiser than -she who had reigned before; and in the first place she left behind her -monuments which I shall tell of; then secondly, seeing that the monarchy -of the Medes was great and not apt to remain still, but that besides -other cities even Nineveh had been captured by it, she made provision -against it in so far as she was able. First, as regards the river -Euphrates which flows through the midst of their city, whereas before -this it flowed straight, she by digging channels above made it so -winding that it actually comes three times in its course to one of the -villages in Assyria; and the name of the village to which the Euphrates -comes is Ardericca; and at this day those who travel from this Sea of -ours to Babylon, in their voyage down the river Euphrates 18901 arrive -three times at this same village and on three separate days. This she -did thus; and she also piled up a mound along each bank of the river, -which is worthy to cause wonder for its size and height: and at a great -distance above Babylon, she dug a basin for a lake, which she caused to -extend along at a very small distance from the river, 190 excavating it -everywhere of such depth as to come to water, and making the extent such -that the circuit of it measured four hundred and twenty furlongs: and -the earth which was dug out of this excavation she used up by piling it -in mounds along the banks of the river: and when this had been dug by -her she brought stones and set them all round it as a facing wall. Both -these two things she did, that is she made the river to have a winding -course, and she made the place which was dug out all into a swamp, in -order that the river might run more slowly, having its force broken -by going round many bends, and that the voyages might be winding to -Babylon, and after the voyages there might succeed a long circuit of the -pool. These works she carried out in that part where the entrance to the -country was, and the shortest way to it from Media, so that the Medes -might not have dealings with her kingdom and learn of her affairs. - -186. These defences she cast round her city from the depth; and she made -the following addition which was dependent upon them:--The city was in -two divisions, and the river occupied the space between; and in the -time of the former rulers, when any one wished to pass over from the -one division to the other, he had to pass over in a boat, and that, as I -imagine, was troublesome: she however made provision also for this; for -when she was digging the basin for the lake she left this other monument -of herself derived from the same work, that is, she caused stones to be -cut of very great length, and when the stones were prepared for her and -the place had been dug out, she turned aside the whole stream of the -river into the place which she had been digging; and while this was -being filled with water, the ancient bed of the river being dried up in -the meantime, she both built up with baked bricks after the same fashion -as the wall the edges of the river, where it flows through the city, and -the places of descent leading from the small gateways to the river; and -also about the middle of the city, as I judge, with the stones which -she had caused to be dug out she proceeded to build a bridge, binding -together the stones with iron and lead: and upon the top she laid -squared timbers across, to remain there while it was daytime, over which -the people of Babylon made the passage across; but at night they used to -take away these timbers for this reason, namely that they might not go -backwards and forwards by night and steal from one another: and when the -place dug out had been made into a lake full of water by the river, and -at the same time the bridge had been completed, then she conducted the -Euphrates back into its ancient channel from the lake, and so the -place dug out being made into a swamp was thought to have served a good -purpose, and there had been a bridge set up for the men of the city. - -187. This same queen also contrived a snare of the following kind:--Over -that gate of the city through which the greatest number of people passed -she set up for herself a tomb above the very gate itself. And on the -tomb she engraved writing which said thus: "If any of the kings of -Babylon who come after me shall be in want of wealth, let him open my -tomb and take as much as he desires; but let him not open it for any -other cause, if he be not in want; for that will not be well." 191 This -tomb was undisturbed until the kingdom came to Dareios; but to Dareios -it seemed that it was a monstrous thing not to make any use of this -gate, and also, when there was money lying there, not to take it, -considering that the money itself invited him to do so. Now the reason -why he would not make any use of this gate was because the corpse would -have been above his head as he drove through. He then, I say, opened the -tomb and found not indeed money but the corpse, with writing which said -thus: "If thou hadst not been insatiable of wealth and basely covetous, -thou wouldest not have opened the resting-places of the dead." - -188. This queen then is reported to have been such as I have described: -and it was the son of this woman, bearing the same name as his father, -Labynetos, and being ruler over the Assyrians, against whom Cyrus was -marching. Now the great king makes his marches not only well furnished -192 from home with provisions for his table and with cattle, but also -taking with him water from the river Choaspes, which flows by Susa, of -which alone and of no other river the king drinks: and of this water of -the Choaspes boiled, a very great number of waggons, four-wheeled -and drawn by mules, carry a supply in silver vessels, and go with him -wherever he may march at any time. - -189. Now when Cyrus on his way towards Babylon arrived at the river -Gyndes,--of which river the springs are in the mountains of the -Matienians, and it flows through the Dardanians and runs into another -river, the Tigris, which flowing by the city of Opis runs out into the -Erythraian Sea,--when Cyrus, I say, was endeavouring to cross this river -Gyndes, which is a navigable stream, then one of his sacred white horses -in high spirit and wantonness went into the river and endeavoured to -cross, but the stream swept it under water and carried it off forthwith. -And Cyrus was greatly moved with anger against the river for having done -thus insolently, and he threatened to make it so feeble that for the -future even women could cross it easily without wetting the knee. So -after this threat he ceased from his march against Babylon and divided -his army into two parts; and having divided it he stretched lines and -marked out straight channels, 193 one hundred and eighty on each bank of -the Gyndes, directed every way, and having disposed his army along them -he commanded them to dig: so, as a great multitude was working, the work -was completed indeed, but they spent the whole summer season at this -spot working. - -190. When Cyrus had taken vengeance on the river Gyndes by dividing it -into three hundred and sixty channels, and when the next spring was just -beginning, then at length he continued his advance upon Babylon: and -the men of Babylon had marched forth out of their city and were awaiting -him. So when in his advance he came near to the city, the Babylonians -joined battle with him, and having been worsted in the fight they were -shut up close within their city. But knowing well even before this that -Cyrus was not apt to remain still, and seeing him lay hands on every -nation equally, they had brought in provisions beforehand 194 for very -many years. So while these made no account of the siege, Cyrus was -in straits what to do, for much time went by and his affairs made no -progress onwards. - -191. Therefore, whether it was some other man who suggested it to him -when he was in a strait what to do, or whether he of himself perceived -what he ought to do, he did as follows:--The main body of his army 195 he -posted at the place where the river runs into the city, and then again -behind the city he set others, where the river issues forth from the -city; and he proclaimed to his army that so soon as they should see that -the stream had become passable, they should enter by this way into the -city. Having thus set them in their places and in this manner exhorted -them he marched away himself with that part of his army which was not -fit for fighting: and when he came to the lake, Cyrus also did the same -things which the queen of the Babylonians had done as regards the river -and the lake; that is to say, he conducted the river by a channel into -the lake, which was at that time a swamp, and so made the former course -of the river passable by the sinking of the stream. When this had been -done in such a manner, the Persians who had been posted for this very -purpose entered by the bed of the river Euphrates into Babylon, the -stream having sunk so far that it reached about to the middle of a man's -thigh. Now if the Babylonians had had knowledge of it beforehand or had -perceived that which was being done by Cyrus, they would have allowed -196 the Persians to enter the city and then destroyed them miserably; -for if they had closed all the gates that led to the river and mounted -themselves upon the ramparts which were carried along the banks of the -stream, they would have caught them as it were in a fish-wheal: but as -it was, the Persians came upon them unexpectedly; and owing to the size -of the city (so it is said by those who dwell there) after those about -the extremities of the city had suffered capture, those Babylonians who -dwelt in the middle did not know that they had been captured; but -as they chanced to be holding a festival, they went on dancing and -rejoicing during this time until they learnt the truth only too well. - -Babylon then had thus been taken for the first time: - -192, and as to the resources of the Babylonians how great they are, I -shall show by many other proofs and among them also by this:--For the -support of the great king and his army, apart from the regular tribute -the whole land of which he is ruler has been distributed into portions. -Now whereas twelve months go to make up the year, for four of these he -has his support from the territory of Babylon, and for the remaining -eight months from the whole of the rest of Asia; thus the Assyrian -land is in regard to resources the third part of all Asia: and the -government, or satrapy as it is called by the Persians, of this -territory is of all the governments by far the best; seeing that when -Tritantaichmes son of Artabazos had this province from the king, there -came in to him every day an artab full of silver coin (now the artab -is a Persian measure and holds more than the medimnos of Attica 197 by -three Attic choinikes); and of horses he had in this province as his -private property, apart from the horses for use in war, eight hundred -stallions and sixteen thousand mares, for each of these stallions served -twenty mares: of Indian hounds moreover such a vast number were -kept that four large villages in the plain, being free from other -contributions, had been appointed to provide food for the hounds. - -193. Such was the wealth which belonged to the ruler of Babylon. Now -the land of the Assyrians has but little rain; and this little gives -nourishment to the root of the corn, but the crop is ripened and the ear -comes on by the help of watering from the river, not as in Egypt by the -coming up of the river itself over the fields, but the crop is watered -by hand or with swing-buckets. For the whole Babylonian territory like -the Egyptian is cut up into channels, and the largest of the channels is -navigable for ships and runs in the direction of the sunrising in winter -from the Euphrates to another river, namely the Tigris, along the bank -of which lay the city of Nineveh. This territory is of all that we know -the best by far for producing corn: 198 as to trees, 199 it does -not even attempt to bear them, either fig or vine or olive, but for -producing corn it is so good that it s as much as two-hundred-fold -for the average, and when it bears at its best it produces -three-hundred-fold. The leaves of the wheat and barley there grow to -be full four fingers broad; and from millet and sesame seed how large -a tree grows, I know myself but shall not record, being well aware that -even what has already been said relating to the crops produced has been -enough to cause disbelief in those who have not visited the Babylonian -land. They use no oil of olives, but only that which they make of sesame -seed; and they have date-palms growing over all the plain, most of them -fruit-bearing, of which they make both solid food and wine and honey; -and to these they attend in the same manner as to fig-trees, and in -particular they take the fruit of those palms which the Hellenes call -male-palms, and tie them upon the date-bearing palms, so that their -gall-fly may enter into the date and ripen it and that the fruit of -the palm may not fall off: for the male-palm produces gall-flies in its -fruit just as the wild-fig does. - -194. But the greatest marvel of all the things in the land after the -city itself, to my mind is this which I am about to tell: Their boats, -those I mean which go down the river to Babylon, are round and all of -leather: for they make ribs for them of willow which they cut in the -land of the Armenians who dwell above the Assyrians, and round these -they stretch hides which serve as a covering outside by way of hull, not -making broad the stern nor gathering in the prow to a point, but making -the boats round like a shield: and after that they stow the whole boat -with straw and suffer it to be carried down the stream full of cargo; -and for the most part these boats bring down casks of palm-wood 200 -filled with wine. The boat is kept straight by two steering-oars and -two men standing upright, and the man inside pulls his oar while the man -outside pushes. 201 These vessels are made both of very large size and -also smaller, the largest of them having a burden of as much as five -thousand talents' weight; 202 and in each one there is a live ass, and -in those of larger size several. So when they have arrived at Babylon in -their voyage and have disposed of their cargo, they sell by auction the -ribs of the boat and all the straw, but they pack the hides upon their -asses and drive them off to Armenia: for up the stream of the river -it is not possible by any means to sail, owing to the swiftness of the -current; and for this reason they make their boats not of timber but -of hides. Then when they have come back to the land of the Armenians, -driving their asses with them, they make other boats in the same manner. - -195. Such are their boats; and the following is the manner of dress -which they use, namely a linen tunic reaching to the feet, and over this -they put on another of wool, and then a white mantle thrown round, while -they have shoes of a native fashion rather like the Boeotian slippers. -They wear their hair long and bind their heads round with fillets, 203 -and they are anointed over the whole of their body with perfumes. Each -man has a seal and a staff carved by hand, and on each staff is carved -either an apple or a rose or a lily or an eagle or some other device, -for it is not their custom to have a staff without a device upon it. - -196. Such is the equipment of their bodies: and the customs which are -established among them are as follows, the wisest in our opinion being -this, which I am informed that the Enetoi in Illyria also have. In every -village once in each year it was done as follows:--When the maidens -204 grew to the age for marriage, they gathered these all together and -brought them in a body to one place, and round them stood a company of -men: and the crier caused each one severally to stand up, and proceeded -to sell them, first the most comely of all, and afterwards, when she had -been sold and had fetched a large sum of money, he would put up another -who was the most comely after her: and they were sold for marriage. Now -all the wealthy men of the Babylonians who were ready to marry vied with -one another in bidding for the most beautiful maidens; those however of -the common sort who were ready to marry did not require a fine form, but -they would accept money together with less comely maidens. For when the -crier had made an end of selling the most comely of the maidens, then -he would cause to stand up that one who was least shapely, or any one of -them who might be crippled in any way, and he would make proclamation -of her, asking who was willing for least gold to have her in marriage, -until she was assigned to him who was willing to accept least: and the -gold would be got from the sale of the comely maidens, and so those -of beautiful form provided dowries for those which were unshapely or -crippled; but to give in marriage one's own daughter to whomsoever each -man would, was not allowed, nor to carry off the maiden after buying her -without a surety; for it was necessary for the man to provide sureties -that he would marry her, before he took her away; and if they did not -agree well together, the law was laid down that he should pay back -the money. It was allowed also for any one who wished it to come from -another village and buy. This then was their most honourable custom; it -does not however still exist at the present time, but they have found -out of late another way, in order that the men may not ill-treat them or -take them to another city: 205 for since the time when being conquered -they were oppressed and ruined, each one of the common people when he is -in want of livelihood prostitutes his female children. - -197. Next in wisdom to that, is this other custom which was established -206 among them:--they bear out the sick into the market-place; for of -physicians they make no use. So people come up to the sick man and give -advice about his disease, if any one himself has ever suffered anything -like that which the sick man has, or saw any other who had suffered -it; and coming near they advise and recommend those means by which they -themselves got rid of a like disease or seen some other get rid of it: -and to pass by the sick man in silence is not permitted to them, nor -until one has asked what disease he has. - -198. They bury their dead in honey, and their modes of lamentation -are similar to those used in Egypt. And whenever a Babylonian man has -intercourse with his wife, he sits by incense offered, and his wife does -the same on the other side, and when it is morning they wash themselves, -both of them, for they will touch no vessel until they have washed -themselves: and the Arabians do likewise in this matter. - -199. Now the most shameful of the customs of the Babylonians is as -follows: every woman of the country must sit down in the precincts 207 -of Aphrodite once in her life and have commerce with a man who is a -stranger: and many women who do not deign to mingle with the rest, -because they are made arrogant by wealth, drive to the temple with pairs -of horses in covered carriages, and so take their place, and a large -number of attendants follow after them; but the greater number do -thus,--in the sacred enclosure of Aphrodite sit great numbers of women -with a wreath of cord about their heads; some come and others go; and -there are passages in straight lines going between the women in every -direction, 208 through which the strangers pass by and make their -choice. Here when a woman takes her seat she does not depart again to -her house until one of the strangers has thrown a silver coin into her -lap and has had commerce with her outside the temple, and after throwing -it he must say these words only: "I demand thee in the name of the -goddess Mylitta": 209 now Mylitta is the name given by the Assyrians to -Aphrodite: and the silver coin may be of any value; whatever it is she -will not refuse it, for that is not lawful for her, seeing that this -coin is made sacred by the act: and she follows the man who has first -thrown and does not reject any: and after that she departs to her house, -having acquitted herself of her duty to the goddess 210, nor will you -be able thenceforth to give any gift so great as to win her. So then as -many as have attained to beauty and stature 211 are speedily released, -but those of them who are unshapely remain there much time, not being -able to fulfil the law; for some of them remain even as much as three or -four years: and in some parts of Cyprus too there is a custom similar to -this. - -200. These customs then are established among the Babylonians: and there -are of them three tribes 212 which eat nothing but fish only: and when -they have caught them and dried them in the sun they do thus,--they -throw them into brine, and then pound them with pestles and strain them -through muslin; and they have them for food either kneaded into a soft -cake, or baked like bread, according to their liking. - -201. When this nation also had been subdued by Cyrus, he had a desire to -bring the Massagetai into subjection to himself. This nation is reputed -to be both great and warlike, and to dwell towards the East and the -sunrising, beyond the river Araxes and over against 213 the Issedonians: -and some also say that this nation is of Scythian race. - -202. Now the Araxes is said by some to be larger and by others to be -smaller than the Ister: and they say that there are many islands in it -about equal in size to Lesbos, and in them people dwelling who feed in -the summer upon roots of all kinds which they dig up and certain fruits -from trees, which have been discovered by them for food, they store up, -it is said, in the season when they are ripe and feed upon them in the -winter. Moreover it is said that other trees have been discovered by -them which yield fruit of such a kind that when they have assembled -together in companies in the same place and lighted a fire, they sit -round in a circle and throw some of it into the fire, and they smell the -fruit which is thrown on, as it burns, and are intoxicated by the scent -as the Hellenes are with wine, and when more of the fruit is thrown on -they become more intoxicated, until at last they rise up to dance and -begin to sing. This is said to be their manner of living: and as to the -river Araxes, it flows from the land of the Matienians, whence flows the -Gyndes which Cyrus divided into the three hundred and sixty channels, -and it discharges itself by forty branches, of which all except one end -in swamps and shallow pools; and among them they say that men dwell who -feed on fish eaten raw, and who are wont to use as clothing the skins of -seals: but the one remaining branch of the Araxes flows with unimpeded -course into the Caspian Sea. - -203. Now the Caspian Sea is apart by itself, not having connection with -the other Sea: for all that Sea which the Hellenes navigate, and the Sea -beyond the Pillars, which is called Atlantis, and the Erythraian Sea are -in fact all one, but the Caspian is separate and lies apart by itself. -In length it is a voyage of fifteen days if one uses oars, 214 and -in breadth, where it is broadest, a voyage of eight days. On the side -towards the West of this Sea the Caucasus runs along by it, which is of -all mountain-ranges both the greatest in extent and the loftiest: and -the Caucasus has many various races of men dwelling in it, living for -the most part on the wild produce of the forests; and among them -there are said to be trees which produce leaves of such a kind that by -pounding them and mixing water with them they paint figures upon their -garments, and the figures do not wash out, but grow old with the woollen -stuff as if they had been woven into it at the first: and men say that -the sexual intercourse of these people is open like that of cattle. - -204. On the West then of this Sea which is called Caspian the Caucasus -is the boundary, while towards the East and the rising sun a plain -succeeds which is of limitless extent to the view. Of this great plain -then the Massagetai occupy a large part, against whom Cyrus had become -eager to march; for there were many strong reasons which incited him to -it and urged him onwards,--first the manner of his birth, that is to say -the opinion held of him that he was more than a mere mortal man, -and next the success which he had met with 215 in his wars, for -whithersoever Cyrus directed his march, it was impossible for that -nation to escape. - -205. Now the ruler of the Massagetai was a woman, who was queen after -the death of her husband, and her name was Tomyris. To her Cyrus sent -and wooed her, pretending that he desired to have her for his wife: -but Tomyris understanding that he was wooing not herself but rather -the kingdom of the Massagetai, rejected his approaches: and Cyrus -after this, as he made no progress by craft, marched to the Araxes, and -proceeded to make an expedition openly against the Massagetai, forming -bridges of boats over the river for his army to cross, and building -towers upon the vessels which gave them passage across the river. - -206. While he was busied about this labour, Tomyris sent a herald and -said thus: "O king of the Medes, cease to press forward the work which -thou art now pressing forward; for thou canst not tell whether these -things will be in the end for thy advantage or no; cease to do so, I -say, and be king over thine own people, and endure to see us ruling -those whom we rule. Since however I know that thou wilt not be willing -to receive this counsel, but dost choose anything rather than to be -at rest, therefore if thou art greatly anxious to make trial of the -Massagetai in fight, come now, leave that labour which thou hast in -yoking together the banks of the river, and cross over into our land, -when we have first withdrawn three days' journey from the river: or if -thou desirest rather to receive us into your land, do thou this same -thing thyself." Having heard this Cyrus called together the first men -among the Persians, and having gathered these together he laid the -matter before them for discussion, asking their advice as to which -of the two things he should do: and their opinions all agreed in one, -bidding him receive Tomyris and her army into his country. - -207. But Croesus the Lydian, being present and finding fault with this -opinion, declared an opinion opposite to that which had been set forth, -saying as follows: "O king, I told thee in former time also, that since -Zeus had given me over to thee, I would avert according to my power -whatever occasion of falling I might see coming near thy house: and now -my sufferings, which have been bitter, 216 have proved to be lessons of -wisdom to me. If thou dost suppose that thou art immortal and that thou -dost command an army which is also immortal, it will be of no use for me -to declare to thee my judgment; but if thou hast perceived that thou art -a mortal man thyself and dost command others who are so likewise, then -learn this first, that for the affairs of men there is a revolving -wheel, and that this in its revolution suffers not the same persons -always to have good fortune. I therefore now have an opinion about the -matter laid before us, which is opposite to that of these men: for if we -shall consent to receive the enemy into our land, there is for thee this -danger in so doing:--if thou shalt be worsted thou wilt lose in addition -all thy realm, for it is evident that if the Massagetai are victors they -will not turn back and fly, but will march upon the provinces of thy -realm; and on the other hand if thou shalt be the victor, thou wilt not -be victor so fully as if thou shouldest overcome the Massagetai after -crossing over into their land and shouldest pursue them when they fled. -For against that which I said before I will set the same again here, and -say that thou, when thou hast conquered, wilt march straight against -the realm of Tomyris. Moreover besides that which has been said, it is -a disgrace and not to be endured that Cyrus the son of Cambyses should -yield to a woman and so withdraw from her land. Now therefore it seems -good to me that we should cross over and go forward from the crossing as -far as they go in their retreat, and endeavour to get the better of -them by doing as follows:--The Massagetai, as I am informed, are without -experience of Persian good things, and have never enjoyed any great -luxuries. Cut up therefore cattle without stint and dress the meat -and set out for these men a banquet in our camp: moreover also provide -without stint bowls of unmixed wine and provisions of every kind; and -having so done, leave behind the most worthless part of thy army and let -the rest begin to retreat from the camp towards the river: for if I -am not mistaken in my judgment, they when they see a quantity of good -things will fall to the feast, and after that it remains for us to -display great deeds." - -208. These were the conflicting opinions; and Cyrus, letting go the -former opinion and choosing that of Croesus, gave notice to Tomyris to -retire, as he was intending to cross over to her. She then proceeded to -retire, as she had at first engaged to do, but Cyrus delivered Croesus -into the hands of his son Cambyses, to whom he meant to give the -kingdom, and gave him charge earnestly to honour him and to treat him -well, if the crossing over to go against the Massagetai should not be -prosperous. Having thus charged him and sent these away to the land of -the Persians, he crossed over the river both himself and his army. - -209. And when he had passed over the Araxes, night having come on he saw -a vision in his sleep in the land of the Massagetai, as follows:--in his -sleep it seemed to Cyrus that he saw the eldest of the sons of Hystaspes -having upon his shoulders wings, and that with the one of these he -overshadowed Asia and with the other Europe. Now of Hystaspes the son -of Arsames, who was a man of the Achaimenid clan, the eldest son was -Dareios, who was then, I suppose, a youth of about twenty years of age, -and he had been left behind in the land of the Persians, for he was -not yet of full age to go out to the wars. So then when Cyrus awoke he -considered with himself concerning the vision: and as the vision seemed -to him to be of great import, he called Hystaspes, and having taken him -apart by himself he said: "Hystaspes, thy son has been found plotting -against me and against my throne: and how I know this for certain I will -declare to thee:--The gods have a care of me and show me beforehand all -the evils that threaten me. So in the night that is past while sleeping -I saw the eldest of thy sons having upon his shoulders wings, and with -the one of these he overshadowed Asia and with the other Europe. To -judge by this vision then, it cannot be but that he is plotting against -me. Do thou therefore go by the quickest way back to Persia and take -care that, when I thither after having subdued these regions, thou set -thy son before me to be examined." - -210. Cyrus said thus supposing that Dareios was plotting against him; -but in fact the divine powers were showing him beforehand that he was -destined to find his end there and that his kingdom was coming about -to Dareios. To this then Hystaspes replied as follows: "O king, heaven -forbid 217 that there should be any man of Persian race who would plot -against thee, and if there be any, I pray that he perish as quickly as -may be; seeing that thou didst make the Persians to be free instead of -slaves, and to rule all nations instead of being ruled by others. And if -any vision announces to thee that my son is planning rebellion against -thee, I deliver him over to thee to do with him whatsoever thou wilt." - -211. Hystaspes then, having made answer with these words and having -crossed over the Araxes, was going his way to the Persian land to keep -watch over his son Dareios for Cyrus; and Cyrus meanwhile went forward -and made a march of one day from the Araxes according to the suggestion -of Croesus. After this when Cyrus and the best part of the army 218 of -the Persians had marched back to the Araxes, and those who were unfit -for fighting had been left behind, then a third part of the army of -the Massagetai came to the attack and proceeded to slay, not without -resistance, 219 those who were left behind of the army of Cyrus; and -seeing the feast that was set forth, when they had overcome their -enemies they lay down and feasted, and being satiated with food and wine -they went to sleep. Then the Persians came upon them and slew many of -them, and took alive many more even than they slew, and among these the -son of the queen Tomyris, who was leading the army of the Massagetai; -and his name was Spargapises. - -212. She then, when she heard that which had come to pass concerning the -army and also the things concerning her son, sent a herald to Cyrus and -said as follows: "Cyrus, insatiable of blood, be not elated with pride -by this which has come to pass, namely because with that fruit of the -vine, with which ye fill yourselves and become so mad that as the wine -descends into your bodies, evil words float up upon its stream,--because -setting a snare, I say, with such a drug as this thou didst overcome my -son, and not by valour in fight. Now therefore receive the word which -I utter, giving thee good advice:--Restore to me my son and depart from -this land without penalty, triumphant over a third part of the army of -the Massagetai: but if thou shalt not do so, I swear to thee by the Sun, -who is lord of the Massagetai, that surely I will give thee thy fill of -blood, insatiable as thou art." - -213. When these words were reported to him Cyrus made no account of -them; and the son of the queen Tomyris, Spargapises, when the wine left -him and he learnt in what evil case he was, entreated Cyrus that he -might be loosed from his chains and gained his request, and then so -soon as he was loosed and had got power over his hands he put himself to -death. - -214. He then ended his life in this manner; but Tomyris, as Cyrus did -not listen to her, gathered together all her power and joined battle -with Cyrus. This battle of all the battles fought by Barbarians I -judge to have been the fiercest, and I am informed that it happened -thus:--first, it is said, they stood apart and shot at one another, and -afterwards when their arrows were all shot away, they fell upon one -another and engaged in close combat with their spears and daggers; and -so they continued to be in conflict with one another for a long time, -and neither side would flee; but at last the Massagetai got the better -in the fight: and the greater part of the Persian army was destroyed -there on the spot, and Cyrus himself brought his life to an end there, -after he had reigned in all thirty years wanting one. Then Tomyris -filled a skin with human blood and had search made among the Persian -dead for the corpse of Cyrus: and when she found it, she let his head -down into the skin and doing outrage to the corpse she said at the -same time this: "Though I yet live and have overcome thee in fight, -nevertheless thou didst undo me by taking my son with craft: but I -according to my threat will give thee thy fill of blood." Now as regards -the end of the life of Cyrus there are many tales told, but this which I -have related is to my mind the most worthy of belief. - -215. As to the Massagetai, they wear a dress which is similar to that of -the Scythians, and they have a manner of life which is also like theirs; -and there are of them horsemen and also men who do not ride on horses -(for they have both fashions), and moreover there are both archers -and spearmen, and their custom it is to carry battle-axes; 220 and for -everything they use either gold or bronze, for in all that has to do -with spear-points or arrow-heads or battle-axes they use bronze, but for -head-dresses and girdles and belts round the arm-pits 221 they employ -gold as ornament: and in like manner as regards their horses, they put -breast-plates of bronze about their chests, but on their bridles and -bits and cheek-pieces they employ gold. Iron however and silver they use -not at all, for they have them not in their land, but gold and bronze in -abundance. - -216. These are the customs which they have:--Each marries a wife, but -they have their wives in common; for that which the Hellenes say that -the Scythians do, is not in fact done by the Scythians but by the -Massagetai, that is to say, whatever woman a man of the Massagetai may -desire he hangs up his quiver in front of the waggon and has commerce -with her freely. They have no precise limit of age laid down for their -life, but when a man becomes very old, his nearest of kin come together -and slaughter him solemnly 222 and cattle also with him; and then after -that they boil the flesh and banquet upon it. This is considered by them -the happiest lot; but him who has ended his life by disease they do not -eat, but cover him up in the earth, counting it a misfortune that he did -not attain to being slaughtered. They sow no crops but live on cattle -and on fish, which last they get in abundance from the river Araxes; -moreover they are drinkers of milk. Of gods they reverence the Sun -alone, and to him they sacrifice horses: and the rule 223 of the -sacrifice is this:--to the swiftest of the gods they assign the swiftest -of all mortal things. - ----------- - - - -NOTES TO BOOK I - -1 [ {'Erodotou 'Alikarnesseos istories apodexis ede, os k.t.l.} The -meaning of the word {istorie} passes gradually from "research" or -"inquiry" to "narrative," "history"; cp. vii. 96. Aristotle in quoting -these words writes {Thouriou} for {'Alikarnesseos} ("Herodotus of -Thurii"), and we know from Plutarch that this reading existed in his -time as a variation.] - -2 [ Probably {erga} may here mean enduring monuments like the pyramids -and the works at Samos, cp. i. 93, ii. 35, etc.; in that case {ta te -alla} refers back to {ta genomena}, though the verb {epolemesan} derives -its subject from the mention of Hellenes and Barbarians in the preceding -clause.] - -3 [ Many Editors have "with the Phenicians," on the authority of some -inferior MSS. and of the Aldine edition.] - -4 [ {arpages}.] - -401 [ "thus or in some other particular way."] - -5 [ {Surion}, see ch. 72. Herodotus perhaps meant to distinguish -{Surioi} from {Suroi}, and to use the first name for the Cappadokians -and the second for the people of Palestine, cp. ii. 104; but they are -naturally confused in the MSS.] - -6 [ {ex epidromes arpage}.] - -7 [ {tes anoigomenes thures}, "the door that is opened."] - -8 [ Or "because she was ashamed."] - -9 [ {phoitan}.] - -10 [ {upeisdus}: Stein adopts the conjecture {upekdus}, "slipping out of -his hiding-place."] - -11 [ This last sentence is by many regarded as an interpolation. The -line referred to is {Ou moi ta Gugeo tou polukhrosou melei}.] - -12 [ See v. 92.] - -13 [ i.e. like other kings of Lydia who came after him.] - -14 [ {Kolophonos to astu}, as opposed apparently to the acropolis, cp. -viii. 51.] - -15 [ See ch. 73.] - -16 [ {o kai esballon tenikauta es ten Milesien ten stratien}: an -allusion apparently to the invasions of the Milesian land at harvest -time, which are described above. All the operations mentioned in the -last chapter have been loosely described to Alyattes, and a correction -is here added to inform the reader that they belong equally to his -father. It will hardly mend matters much if we take {o Audos} in ch. 17 -to include both father and son.] - -17 [ {didaxanta}.] - -18 [ This name is applied by Herodotus to the southern part of the -peninsula only.] - -19 [ Tarentum.] - -20 [ {en toisi edolioisi}: properly "benches," but probably here the -raised deck at the stern.] - -21 [ {ou mega}: many of the MSS. have {mega}.] - -22 [ {stadioi}: furlongs of about 606 English feet.] - -23 [ {to epilogo}.] - -24 [ This list of nations is by some suspected as an interpolation; see -Stein's note on the passage.] - -25 [ {sophistai}: cp. ii. 49, and iv. 95.] - -26 [ {etheto}.] - -27 [ {olbiotaton}.] - -28 [ {stadious}.] - -29 [ {romen}: many of the MSS. have {gnomen}, "good disposition."] - -30 [ i.e. their mother: but some understand it to mean the goddess.] - -31 [ {en telei touto eskhonto}.] - -32 [ {anolbioi}.] - -33 [ {eutukhees}.] - -34 [ {aperos}: the MSS. have {apeiros}.] - -35 [ {aikhme sideree blethenta}.] - -36 [ "in the house of Croesus."] - -37 [ {'Epistion}.] - -38 [ {'Etaireion}.] - -39 [ {suggrapsamenous}, i.e. have it written down by the {propsetes} -(see vii. 111 and viii. 37), who interpreted and put into regular verse -the inspired utterances of the prophetess {promantis}.] - -40 [ {es to megaron}.] - -41 [ {oida d' ego}: oracles often have a word of connection such as {de} -or {alla} at the beginning (cp. ch. 55, 174, etc.), which may indicate -that they are part of a larger connected utterance.] - -42 [ Cp. vii. 178 and ix. 91 ("I accept the omen.")] - -43 [ See viii. 134.] - -44 [ {kai touton}, i.e. Amphiaraos: many Editors retain the readings of -the Aldine edition, {kai touto}, "that in this too he had found a true -Oracle."] - -45 [ {emiplinthia}, the plinth being supposed to be square.] - -46 [ {exapalaiota}, the palm being about three inches, cp. ii. 149.] - -47 [ {apephthou khrusou}, "refined gold."] - -48 [ {triton emitalanton}: the MSS. have {tria emitalanta}, which has -been corrected partly on the authority of Valla's translation.] - -49 [ "white gold."] - -50 [ Arranged evidently in stages, of which the highest consisted of the -4 half-plinths of pure gold, the second of 15 half-plinths, the third of -35, the fourth of 63, making 117 in all: see Stein's note.] - -51 [ {elkon stathmon einaton emitalanton kai eti duodeka mneas}. The -{mnea} (mina) is 15.2 oz., and 60 of them go to a talent.] - -52 [ {epi tou proneiou tes gonies}, cp. viii. 122: the use of {epi} -seems to suggest some kind of raised corner-stone upon which the -offerings stood.] - -53 [ The {amphoreus} is about 9 gallons.] - -54 [ Cp. iii. 41.] - -55 [ {perirranteria}.] - -56 [ {kheumata}, which some translate "jugs" or "bowls."] - -57 [ {umin}, as if both Oracles were being addressed together.] - -58 [ i.e. Delphi.] - -59 [ {enephoreeto}, "he filled himself with it."] - -60 [ {Krestona}: Niebuhr would read {Krotona} (Croton or Cortona in -Etruria), partly on the authority of Dionysius: see Stein's note. Two of -the best MSS. are defective in this part of the book.] - -61 [ See ii. 51 and vi. 137.] - -62 [ {auxetai es plethos ton ethneon pollon}: "has increased to a -multitude of its races, which are many." Stein and Abicht both venture -to adopt the conjecture {Pelasgon} for {pollon}, "Pelasgians especially -being added to them, and also many other Barbarian nations."] - -6201 [ {pros de on emoige dokeei}: the MSS. have {emoi te}. Some Editors -read {os de on} (Stein {prosthe de on}) for {pros de on}. This -whole passage is probably in some way corrupt, but it can hardly be -successfully emended.] - -63 [ i.e. as it is of the Hellenic race before it parted from the -Pelasgian and ceased to be Barbarian.] - -64 [ {katekhomenon te kai diespasmenon... upo Peisistratou}. -Peisistratos was in part at least the cause of the divisions.] - -65 [ {paralon}.] - -66 [ {uperakrion}.] - -67 [ {toutous}: some read by conjecture {triekosious}, "three hundred," -the number which he actually had according to Polyaenus, i. 21.] - -68 [ {doruphoroi}, the usual word for a body-guard.] - -69 [ {perielaunomenos de te stasi}: Stein says "harassed by attacks -of his own party," but the passage to which he refers in ch. 61, -{katallasseto ten ekhthren toisi stasiotesi}, may be referred to in the -quarrel made with his party by Megacles when he joined Peisistratos.] - -70 [ More literally, "since from ancient time the Hellenic race had been -marked off from the Barbarians as being more skilful and more freed from -foolish simplicity, (and) since at that time among the Athenians, who -are accounted the first of the Hellenes in ability, these men devised a -trick as follows."] - -71 [ The cubit is reckoned as 24 finger-breadths, i.e. about 18 inches.] - -72 [ So Rawlinson.] - -73 [ See v. 70.] - -74 [ {dia endekatou eteos}. Not quite the same as {dia evdeka eteon} -("after an interval of eleven years"); rather "in the eleventh year" -(i.e. "after an interval of ten years").] - -75 [ {thein pompe khreomenos}.] - -76 [ For {'Akarnan} it has been suggested to read {'Akharneus}, because -this man is referred to as an Athenian by various writers. However -Acarnanians were celebrated for prophetic power, and he might be called -an Athenian as resident with Peisistratos at Athens.] - -77 [ Or "for that part of the land from which the temple could be seen," -but cp. Thuc. iii. 104. In either case the meaning is the same.] - -7701 [ {enomotias kai triekadas kai sussitia}. The {enomotia} was the -primary division of the Spartan army: of the {triekas} nothing is known -for certain.] - -78 [ {kibdelo}, properly "counterfeit": cp. ch. 75.] - -79 [ {skhoino diametresamenoi}: whether actually, for the purpose of -distributing the work among them, or because the rope which fastened -them together lay on the ground like a measuring-tape, is left -uncertain.] - -80 [ Cp. ix. 70.] - -81 [ {epitarrothos}. Elsewhere (that is in Homer) the word always means -"helper," and Stein translates it so here, "thou shalt be protector and -patron of Tegea" (in the place of Orestes). Mr. Woods explains it by -the parallel of such phrases as {Danaoisi makhes epitarrothoi}, to mean -"thou shalt be a helper (of the Lacedemonians) in the matter of Tegea," -but this perhaps would be a form of address too personal to the -envoy, who is usually addressed in the second person, but only -as representative of those who sent him. The conjectural reading -{epitarrothon exeis}, "thou shalt have him as a helper against Tegea," -is tempting.] - -82 [ {agathoergon}.] - -83 [ This was to enable him the better to gain his ends at Tegea.] - -84 [ Cp. ch. 51, note.] - -85 [ See ch. 6.] - -86 [ {euzono andri}: cp. ch. 104 and ii. 34. The word {euzonos} is used -of light-armed troops; Hesychius says, {euzonos, me ekhon phortion}.] - -87 [ {orgen ouk akros}: this is the reading of all the best MSS., and -it is sufficiently supported by the parallel of v. 124, {psukhen ouk -akros}. Most Editors however have adopted the reading {orgen akros}, as -equivalent to {akrakholos}, "quick-tempered."] - -88 [ It has been suggested by some that this clause is not genuine. -It should not, however, be taken to refer to the battle which was -interrupted by the eclipse, for (1) that did not occur in the period -here spoken of; (2) the next clause is introduced by {de} (which can -hardly here stand for {gar}); (3) when the eclipse occurred the fighting -ceased, therefore it was no more a {nuktomakhin} than any other battle -which is interrupted by darkness coming on.] - -89 [ See ch. 188. Nabunita was his true name.] - -90 [ See ch. 107 ff.] - -91 [ Not "somewhere near the city of Sinope," for it must have been at a -considerable distance and probably far inland. Sinope itself is at least -fifty miles to the west of the Halys. I take it to mean that Pteria was -nearly due south of Sinope, i.e. that the nearest road from Pteria to -the sea led to Sinope. Pteria no doubt was the name of a region as well -as of a city.] - -92 [ {anastatous epoiese}.] - -93 [ This is the son of the man mentioned in ch. 74.] - -94 [ {us en autou xeinikos}. Stein translates "so much of it as was -mercenary," but it may be doubted if this is possible. Mr. Woods, "which -army of his was a foreign one."] - -95 [ {Metros Dindumenes}, i.e. Kybele: the mountain is Dindymos in -Phrygia.] - -96 [ i.e. the whole strip of territory to the West of the peninsula -of Argolis, which includes Thyrea and extends southwards to Malea: -"westwards as far as Malea" would be absurd.] - -97 [ {outos}: a conjectural emendation of {autos}.] - -98 [ {autos}: some MSS. read {o autos}, "this same man."] - -99 [ {aneneikamenon}, nearly equivalent to {anastemaxanta} (cp. Hom. Il. -xix. 314), {mnesamenos d' adinos aneneikato phonesen te}. Some translate -it here, "he recovered himself," cp. ch. 116, {aneneikhtheis}.] - -100 [ {ubristai}.] - -101 [ {proesousi}: a conjectural emendation of {poiesousi}, adopted in -most of the modern editions.] - -102 [ {touto oneidisai}: or {touton oneidisai}, "to reproach the god -with these things." The best MSS. have {touto}.] - -103 [ {to kai... eipe ta eipe Loxias k.t.l.}: various emendations have -been proposed. If any one is to be adopted, the boldest would perhaps be -the best, {to de kai... eipe Loxias}.] - -104 [ {oia te kai alle khore}, "such as other lands have."] - -105 [ {stadioi ex kai duo plethra}.] - -106 [ {plethra tria kai deka}.] - -107 [ {Gugaie}.] - -108 [ Or "Tyrrhenia."] - -109 [ Or "Umbrians."] - -110 [ {tes ano 'Asies}, i.e. the parts which are removed from the -Mediterranean.] - -111 [ i.e. nature would not be likely to supply so many regularly -ascending circles. Stein alters the text so that the sentence runs thus, -"and whereas there are seven circles of all, within the last is the -royal palace," etc.] - -112 [ i.e. "to laugh or to spit is unseemly for those in presence of -the king, and this last for all, whether in the presence of the king -or not." Cp. Xen. Cyrop. i. 2. 16, {aiskhron men gar eti kai nun esti -Persais kai to apoptuein kai to apomuttesthai}, (quoted by Stein, who -however gives a different interpretation).] - -113 [ {tauta de peri eouton esemnune}: the translation given is that of -Mr. Woods.] - -114 [ {allos mentoi eouton eu ekontes}: the translation is partly due to -Mr. Woods.] - -115 [ i.e. East of the Halys: see note on ch. 95.] - -116 [ See iv. 12.] - -117 [ Cp. ch. 72.] - -118 [ {ten katuperthe odon}, i.e. further away from the Euxine -eastwards.] - -119 [ {o theos}.] - -120 [ {khoris men gar phoron}: many Editors substitute {phoron} for -{phoron}, but {phoron} may stand if taken not with {khoris} but with {to -ekastoisi epeballon}.] - -121 [ Cp. ch. 184, "the Assyrian history."] - -122 [ {uperthemenos}, a conjectural emendation of {upothemenos}, cp. ch. -108 where the MSS. give {uperthemenos}, (the Medicean with {upo} written -above as a correction).] - -123 [ Or "expose me to risk," "stake my safety."] - -124 [ Or "thou wilt suffer the most evil kind of death": cp. ch. 167.] - -12401 [ {tas aggelias pherein}, i.e. to have the office of -{aggeliephoros} (ch. 120) or {esaggeleus} (iii. 84), the chamberlain -through whom communications passed.] - -125 [ {dialabein}. So translated by Mr. Woods.] - -126 [ {es tas anagkas}, "to the necessity," mentioned above.] - -127 [ Or "to celebrate good fortune."] - -128 [ {akreon kheiron te kai podon}: cp. ii. 121 (e), {apotamonta en to -omo ten kheira}.] - -129 [ {esti te o pais kai periesti}. So translated by Mr. Woods.] - -130 [ {erkhe}: a few inferior MSS. have {eikhe}, which is adopted by -several Editors.] - -131 [ {para smikra... kekhoreke}, "have come out equal to trifles."] - -132 [ {kuon}: cp. ch. 110.] - -133 [ {su nun}, answering to {se gar theoi eporeousi}: the MSS. and some -Editors read {su nun}.] - -134 [ i.e. of the race of Perses: see vii. 61.] - -135 [ "how his change from a throne to slavery was as compared with that -feast, etc.," i.e. what did he think of it as a retribution.] - -136 [ See ch. 106. The actual duration of the Median supremacy would be -therefore a hundred years.] - -13601 [ This is by some altered to "Alilat," by comparison of iii. 8.] - -137 [ {stemmasi}, i.e. the chaplets wound round with wool which were -worn at Hellenic sacrifices.] - -138 [ {oulesi}.] - -13801 [ Cp. vii. 61.] - -139 [ {sitoisi}: perhaps "plain dishes."] - -140 [ {proskuneei}, i.e. kisses his feet or the ground.] - -141 [ {ton legomenon}, a correction of {to legomeno}. (The Medicean -MS. has {toi legomenoi} like the rest, not {toi legomeno}, as stated by -Stein.)] - -142 [ {ekhomenon, kata ton auton de logon}: the MSS. and most Editors -have {ekhomenon}. {kata ton auton de logon}; "and this same rule the -Persians observe in giving honour." This, however, makes it difficult -(though not impossible) to refer {to ethnos} in the next clause to the -Medes, and it can hardly be referred to the Persians, who certainly -had not the same system of government. Perhaps however we may translate -thus, "for each race extended forward thus their rule or their deputed -authority."] - -143 [ Cp. vii. 194.] - -144 [ {polloi}: omitted, or corrected variously, by Editors. There is, -perhaps, something wrong about the text in the next clause also, for it -seems clear that white doves were not objected to by the Persians. See -Stein's note.] - -145 [ See ch. 95.] - -146 [ These words, "neither those towards the East nor those towards the -West" have perhaps been interpolated as an explanation of {ta ano} and -{ta kato}. As an explanation they can hardly be correct, but the whole -passage is vaguely expressed.] - -147 [ {tropous tesseras paragogeon}.] - -148 [ i.e. the Asiatic Ionians who had formed a separate confederacy. -Some understand it to mean the Milesians, but this would give no -satisfactory connection with what follows.] - -149 [ {pentapolios}.] - -150 [ {exapolios}.] - -151 [ {mesogaioi}. Several of the other cities are at some distance from -the coast, but the region is meant in each case rather than the city -(hence such forms as {Tritaiees}).] - -152 [ {'Elikonio}.] - -153 [ This is condemned as an interpolation by some Editors.] - -154 [ {oreon de ekousan ouk omoios}.] - -155 [ {katastas}: cp. iii. 46.] - -156 [ {ktesamenoi}: Stein reads {stesamenoi} by conjecture: cp. vi. 58.] - -157 [ {phrontizo me ariston e}. The translation is Rawlinson's.] - -158 [ {kephale anamaxas}: cp. Hom. Od. xix. 92.] - -159 [ {es tous Bragkhidas}, i.e. the priests of the temple. The name of -the place {Bragkhidai} is feminine, cp. ch. 92.] - -160 [ {onax}, addressing Apollo.] - -161 [ {exaipee tous strouthous k.t.l.} The verb is one which is commonly -used of the destruction and depopulation of cities, cp. ch. 176. -(Stein.)] - -162 [ {tou de 'Atarneos toutou esti khoros tes Musies}.] - -163 [ {ouk oligoi stadioi}.] - -164 [ {katirosai}, i.e. dedicate it to the king as a token of -submission.] - -165 [ i.e. Corsica.] - -166 [ {anaphanenai}: the MSS. have {anaphenai}, which can only be -translated by supplying {ton ponton} from {katepontosan}, "till the sea -produced it again," but this is hardly satisfactory.] - -167 [ {Karkhedonioi}.] - -168 [ {elakhon te auton pollo pleious}. Several Editors suppose that -words have been lost or that the text is corrupt. I understand it to -mean that many more of them fell into the hands of the enemy than were -rescued by their own side. Some translate "divided most of them by lot"; -but this would be {dielakhon}, and the proceeding would have no object -if the prisoners were to be put to death at once. For {pleious} Stein -reads {pleistous}.] - -169 [ {ton Kurnon... ktisai eron eonta, all' ou ten neson}.] - -170 [ {bouleuterion}.] - -171 [ {outoi}: the MSS. have {outo}.] - -172 [ {autokhthonas epeirotas}.] - -173 [ Many Editors insert {oi} before {tes khores tes spheteres} and -alter the punctuation accordingly.] - -174 [ Or "all their land came within the isthmus."] - -175 [ {epexiontes}: the MSS. have {upexiontes}, which Mr. Woods explains -to mean "coming forth suddenly."] - -176 [ {epexelthontes}: the MSS. have {upexelthontes}.] - -177 [ {stadion}, and so throughout.] - -178 [ The "royal cubit" appears to have measured about twenty-one -inches.] - -179 [ {tous agkhonas}, the walls on the North and South of the city, -called so because built at an angle with the side walls.] - -180 [ {laurai}, "lanes."] - -181 [ {kai autai}, but perhaps the text is not sound.] - -182 [ {thorex}, as opposed to the inner wall, which would be the -{kithon} (cp. vii. 139).] - -183 [ {steinoteron}: Mr. Woods says "of less thickness," the top of the -wall being regarded as a road.] - -184 [ {duo stadion pante}, i.e. 404 yards square.] - -185 [ {tou irou}, i.e. the sacred precincts; cp. {en to temenei touto}.] - -186 [ {neos}, the inner house of the temple.] - -187 [ {promantis}.] - -188 [ {ta telea ton probaton}.] - -189 [ "at that time."] - -18901 [ {katapleontes ton Euphreten}: the MSS. have {katapleontes es ton -E}. (It is not true, as stated by Abicht, that the Medicean MS. omits -{es}.)] - -190 [ {oligon ti parateinousa apo tou potamou}.] - -191 [ {ou gar ameinon}, an Epic phrase, cp. iii. 71 and 82.] - -192 [ {eskeuasmenos}, a conjectural emendation of {eskeuasmenoisi}, -"with provisions well prepared."] - -193 [ {kateteine skhoinoteneas upodexas diorukhas}. Stein understands -{kateteine ten stratien} (resumed afterwards by {diataxas}), "he -extended his army, having first marked out channels straight by lines."] - -194 [ {proesaxanto}, from {proesago}: it may be however from {prosatto}, -"they had heaped together provisions for themselves beforehand."] - -195 [ {ten stratien apasan}. Stein thinks that some correction is -needed.] - -196 [ {oi d' an perudontes k.t.l.}: the MSS. have {oud' an perudontes}, -"they would not even have allowed them to enter the city (from the -river)," but the negative is awkward referring to the participle alone, -and the admission of the enemy to the river-bed within the city would -have been an essential part of the scheme, not to be omitted in the -description.] - -197 [ The Attic medimnos (= 48 choinikes) was rather less than 12 -gallons.] - -198 [ {ton tes Demetros karpon}.] - -199 [ Stein supposes that words have fallen out before {ta gar de alla -dendrea}, chiefly because some mention of the palm-trees might have been -expected here.] - -200 [ {phoinikeious}: some Editors (following Valla) have altered this -to {phoinikeiou} ("casks of palm-wine"), but it is not likely that -palm-wine would have been thus imported, see ch. 193.] - -201 [ {kai o men eso elkei to plektron o de exo otheei}. I take it to -mean that there is one steering-oar on each side, and the "inside" is -the side nearer to the bank of the river. The current would naturally -run faster on the "outside" and consequently would tend to turn the boat -round, and therefore the inside oarsman pulls his oar constantly towards -himself and the outside man pushes his oar from himself (i.e. backs -water), to keep the boat straight. Various explanations are given. Stein -takes {eso, exo} with the verbs, "one draws the boat towards himself, -the other pushes it from himself." Mr. Woods understands that only one -oar is used at a time and by two men looking different ways, of whom {o -men eso} is he who stands nearest to the side of the boat.] - -202 [ If the talents meant are Euboic, this would be about 170 tons.] - -203 [ {mitresi}: cp. vii. 62.] - -204 [ {os an ai parthenoi ginoiato}, equivalent to {osai aei parthenoi -ginoiato}, which Stein suggests as a correction.] - -205 [ This sentence, "in order that--city," is thought by Stein to be -either interpolated or misplaced.] - -206 [ {katestekee}: some Editors adopt the correction {katesteke}, "is -established."] - -207 [ {iron}, afterwards called {temenos}.] - -208 [ {panta tropon odon}: some MSS. have {odon} for {odon}, and {odon -ekhousi} might perhaps mean "afford a passage." (The reading of the -Medicean MS. is {odon}.)] - -209 [ "I call upon Mylitta against thee"; or perhaps, "I call upon -Mylitta to be favourable to thee."] - -210 [ {aposiosamene te theo}.] - -211 [ {eideos te epammenai eisi kai megatheos}.] - -212 [ {patriai}.] - -213 [ {antion}.] - -214 [ That is perhaps, "if one rows as well as sails," using oars when -the wind is not favourable, cp. ii. 11.] - -215 [ {genomene}, or {ginomene}, "which he met with."] - -216 [ {eonta akharita}: most of the MSS. have {ta eonta akharita}, with -which reading the sentence would be, "the sufferings which I have, have -proved bitter lessons of wisdom to me."] - -217 [ {me eie}.] - -218 [ {tou katharou stratou}, perhaps "the effective part," without the -encumbrances, cp. iv. 135.] - -219 [ {alexomenous}.] - -220 [ {sagaris nomizontes ekhein}: cp. iv. 5.] - -221 [ {maskhalisteras}.] - -222 [ {thuousi}.] - -223 [ {nomos}: the conjecture {noos}, "meaning," which is adopted by -many Editors, may be right; but {nomos} seems to mean the "customary -rule" which determines this form of sacrifice, the rule namely of "swift -to the swift."] - - - - - -BOOK II. THE SECOND BOOK OF THE HISTORIES, CALLED EUTERPE - - -1. When Cyrus had brought his life to an end, Cambyses received the -royal power in succession, being the son of Cyrus and of Cassandane the -daughter of Pharnaspes, for whose death, which came about before his -own, Cyrus had made great mourning himself and also had proclaimed to -all those over whom he bore rule that they should make mourning for her: -Cambyses, I say, being the son of this woman and of Cyrus, regarded -the Ionians and Aiolians as slaves inherited from his father; and he -proceeded to march an army against Egypt, taking with him as helpers not -only the other nations of which he was the ruler, but also those of the -Hellenes over whom he had power besides. - -2. Now the Egyptians, before the time when Psammetichos 1 became king -over them, were wont to suppose that they had come into being first of -all men; but since the time when Psammetichos having become king desired -to know what men had come into being first, they suppose that the -Phrygians came into being before themselves, but they themselves before -all other men. Now Psammetichos, when he was not able by inquiry to -find out any means of knowing who had come into being first of all men, -contrived a device of the following kind:--Taking two new-born children -belonging to persons of the common sort he gave them to a shepherd to -bring up at the place where his flocks were, with a manner of bringing -up such as I shall say, charging him namely that no man should utter any -word in their presence, and that they should be placed by themselves in -a room where none might come, and at the proper time he should bring to -them she-goats, and when he had satisfied them with milk he should do -for them whatever else was needed. These things Psammetichos did and -gave him this charge wishing to hear what word the children would let -break forth first, after they had ceased from wailings without sense. -And accordingly so it came to pass; for after a space of two years had -gone by, during which the shepherd went on acting so, at length, when -he opened the door and entered, both the children fell before him in -entreaty and uttered the word bekos, stretching forth their hands. At -first when he heard this the shepherd kept silence; but since this word -was often repeated, as he visited them constantly and attended to them, -at last he declared the matter to his master, and at his command he -brought the children before his face. Then Psammetichos having himself -also heard it, began to inquire about what nation of men named anything -bekos, and inquiring he found that the Phrygians had this name for -bread. In this manner and guided by an indication such as this, the -Egyptians were brought to allow that the Phrygians were a more ancient -people than themselves. - -3. That so it came to pass I heard from the priests of that Hephaistos -who dwells at Memphis; 2 but the Hellenes relate, besides many other -idle tales, that Psammetichos cut out the tongues of certain women, and -then caused the children to live with these women. - -With regard then to the rearing of the children they related so much as -I have said: and I heard also other things at Memphis when I had speech -with the priests of Hephaistos. Moreover I visited both Thebes and -Heliopolis 3 for this very cause, namely because I wished to know -whether the priests at these places would agree in their accounts with -those at Memphis; for the men of Heliopolis are said to be the most -learned in records of the Egyptians. Those of their narrations which I -heard with regard to the gods I am not earnest to relate in full, but -I shall name them only, 4 because I consider that all men are equally -ignorant of these matters: 5 and whatever things of them I may record, I -shall record only because I am compelled by the course of the story. - -4. But as to those matters which concern men, the priests agreed with -one another in saying that the Egyptians were the first of all men on -earth to find out the course of the year, having divided the seasons -into twelve parts to make up the whole; and this they said they found -out from the stars: and they reckon to this extent more wisely than -the Hellenes, as it seems to me, inasmuch as the Hellenes throw in an -intercalated month every other year, to make the seasons right, whereas -the Egyptians, reckoning the twelve months at thirty days each, bring -in also every year five days beyond the number, and thus the circle of -their seasons is completed and comes round to the same point whence -it set out. They said moreover that the Egyptians were the first who -brought into use appellations for the twelve gods and the Hellenes took -up the use from them; and that they were the first who assigned altars -and images and temples to the gods, and who engraved figures on stones; -and with regard to the greater number of these things they showed me by -actual facts that they had happened so. They said also that the first -man 6 who became king of Egypt was Min; 7 and that in his time all Egypt -except the district of Thebes 8 was a swamp, and none of the regions -were then above water which now lie below the lake of Moiris, to which -lake it is a voyage of seven days up the river from the sea: - -5, and I thought that they said well about the land; for it is manifest -in truth even to a person who has not heard it beforehand but has only -seen, at least if he have understanding, that the Egypt to which the -Hellenes come in ships is a land which has been won by the Egyptians as -an addition, and that it is a gift of the river: moreover the regions -which lie above this lake also for a distance of three days' sail, about -which they did not go on to say anything of this kind, are nevertheless -another instance of the same thing: for the nature of the land of Egypt -is as follows:--First when you are still approaching it in a ship and are -distant a day's run from the land, if you let down a sounding-line you -will bring up mud and will find yourself in eleven fathoms. This then so -far shows that there is a silting forward of the land. - -6. Then secondly, as to Egypt itself, the extent of it along the sea is -sixty schoines, according to our definition of Egypt as extending from -the Gulf of Plinthine to the Serbonian lake, along which stretches Mount -Casion; from this lake then 9 the sixty schoines are reckoned: for those -of men who are poor in land have their country measured by fathoms, -those who are less poor by furlongs, those who have much land by -parasangs, and those who have land in very great abundance by schoines: -now the parasang is equal to thirty furlongs, and each schoine, which -is an Egyptian measure, is equal to sixty furlongs. So there would be -an extent of three thousand six hundred furlongs for the coast-land of -Egypt. 10 - -7. From thence and as far as Heliopolis inland Egypt is broad, and the -land is all flat and without springs of water 11 and formed of mud: and -the road as one goes inland from the sea to Heliopolis is about the -same in length as that which leads from the altar of the twelve gods at -Athens to Pisa and the temple of Olympian Zeus: reckoning up you would -find the difference very small by which these roads fail of being equal -in length, not more indeed than fifteen furlongs; for the road from -Athens to Pisa wants fifteen furlongs of being fifteen hundred, while -the road to Heliopolis from the sea reaches that number completely. - -8. From Heliopolis however, as you go up, Egypt is narrow; for on the -one side a mountain-range belonging to Arabia stretches along by the -side of it, going in a direction from North towards the midday and the -South Wind, tending upwards without a break to that which is called the -Erythraian Sea, in which range are the stone-quarries which were used -in cutting stone for the pyramids at Memphis. On this side then the -mountain ends where I have said, and then takes a turn back; 12 and -where it is widest, as I was informed, it is a journey of two months -across from East to West; and the borders of it which turn towards the -East are said to produce frankincense. Such then is the nature of this -mountain-range; and on the side of Egypt towards Libya another range -extends, rocky and enveloped in sand: in this are the pyramids, and it -runs in the same direction as those parts of the Arabian mountains which -go towards the midday. So then, I say, from Heliopolis the land has no -longer a great extent so far as it belongs to Egypt, 13 and for about -four 14 days' sail up the river Egypt properly so called is narrow: -and the space between the mountain-ranges which have been mentioned is -plain-land, but where it is narrowest it did not seem to me to exceed -two hundred furlongs from the Arabian mountains to those which are -called the Libyan. After this again Egypt is broad. - -9. Such is the nature of this land: and from Heliopolis to Thebes is -a voyage up the river of nine days, and the distance of the journey in -furlongs is four thousand eight hundred and sixty, the number of the -schoines being eighty-one. If these measures of Egypt in furlongs be put -together the result is as follows:--I have already before this shown -that the distance along the sea amounts to three thousand six hundred -furlongs, and I will now declare what the distance is inland from the -sea to Thebes, namely six thousand one hundred and twenty furlongs: and -again the distance from Thebes to the city called Elephantine is one -thousand eight hundred furlongs. - -10. Of this land then, concerning which I have spoken, it seemed to -myself also, according as the priests said, that the greater part had -been won as an addition by the Egyptians; for it was evident to me that -the space between the aforesaid mountain-ranges, which lie above the -city of Memphis, once was a gulf of the sea, like the regions about -Ilion and Teuthrania and Ephesos and the plain of the Maiander, if it -be permitted to compare small things with great; and small these are in -comparison, for of the rivers which heaped up the soil in those regions -none is worthy to be compared in volume with a single one of the mouths -of the Nile, which has five mouths. 15 Moreover there are other rivers -also, not in size at all equal to the Nile, which have performed great -feats; of which I can mention the names of several, and especially the -Achelooes, which flowing through Acarnania and so issuing out into the -sea has already made half of the Echinades from islands into mainland. - -11. Now there is in the land of Arabia, not far from Egypt, a gulf of -the sea running in from that which is called the Erythraian Sea, very -long and narrow, as I am about to tell. With respect to the length of -the voyage along it, one who set out from the innermost point to sail -out through it into the open sea, would spend forty days upon the -voyage, using oars; 16 and with respect to breadth, where the gulf is -broadest it is half a day's sail across: and there is in it an ebb and -flow of tide every day. Just such another gulf I suppose that Egypt was, -and that the one ran in towards Ethiopia from the Northern Sea, and the -other, the Arabian, of which I am about to speak, 17 tended from the -South towards Syria, the gulfs boring in so as almost to meet at their -extreme points, and passing by one another with but a small space left -between. If then the stream of the Nile should turn aside into this -Arabian gulf, what would hinder that gulf from being filled up with silt -as the river continued to flow, at all events within a period of twenty -thousand years? indeed for my part I am of opinion that it would be -filled up even within ten thousand years. How, then, in 18 all the time -that has elapsed before I came into being should not a gulf be filled up -even of much greater size than this by a river so great and so active? - -12. As regards Egypt then, I both believe those who say that things -are so, and for myself also I am strongly of opinion that they are so; -because I have observed that Egypt runs out into the sea further than -the adjoining land, and that shells are found upon the mountains of it, -and an efflorescence of salt forms upon the surface, so that even -the pyramids are being eaten away by it, and moreover that of all the -mountains of Egypt, the range which lies above Memphis is the only one -which has sand: besides which I notice that Egypt resembles neither the -land of Arabia, which borders upon it, nor Libya, nor yet Syria (for -they are Syrians who dwell in the parts of Arabia lying along the sea), -but that it has soil which is black and easily breaks up, 19 seeing that -it is in truth mud and silt brought down from Ethiopia by the river: but -the soil of Libya, we know, is reddish in colour and rather sandy, while -that of Arabia and Syria is somewhat clayey and rocky. 1901 - -13. The priests also gave me a strong proof concerning this land as -follows, namely that in the reign of king Moiris, whenever the river -reached a height of at least eight cubits 20 it watered Egypt below -Memphis; and not yet nine hundred years had gone by since the death of -Moiris, when I heard these things from the priests: now however, unless -the river rises to sixteen cubits, or fifteen at the least, it does not -go over the land. I think too that those Egyptians who dwell below the -lake of Moiris and especially in that region which is called the Delta, -if that land continues to grow in height according to this proportion -and to increase similarly in extent, 21 will suffer for all remaining -time, from the Nile not overflowing their land, that same thing which -they themselves said that the Hellenes would at some time suffer: for -hearing that the whole land of the Hellenes has rain and is not watered -by rivers as theirs is, they said that the Hellenes would at some time -be disappointed of a great hope and would suffer the ills of famine. -This saying means that if the god 22 shall not send them rain, but shall -allow drought to prevail for a long time, the Hellenes will be destroyed -by hunger; for they have in fact no other supply of water to save them -except from Zeus alone. - -14. This has been rightly said by the Egyptians with reference to -the Hellenes: but now let me tell how matters are with the Egyptians -themselves in their turn. If, in accordance with what I before said, -their land below Memphis (for this is that which is increasing) shall -continue to increase in height according to the same proportion as in -past time, assuredly those Egyptians who dwell here will suffer famine, -if their land shall not have rain nor the river be able to go over their -fields. It is certain however that now they gather in fruit from the -earth with less labour than any other men and also with less than the -other Egyptians; for they have no labour in breaking up furrows with a -plough nor in hoeing nor in any other of those labours which other men -have about a crop; but when the river has come up of itself and watered -their fields and after watering has left them again, then each man sows -his own field and turns into it swine, and when he has trodden the -seed into the ground by means of the swine, after that he waits for the -harvest; and when he has threshed the corn by means of the swine, then -he gathers it in. - -15. If we desire to follow the opinions of the Ionians as regards Egypt, -who say that the Delta alone is Egypt, reckoning its sea-coast to be -from the watch-tower called of Perseus to the fish-curing houses of -Pelusion, a distance of forty schoines, and counting it to extend inland -as far as the city of Kercasoros, where the Nile divides and runs to -Pelusion and Canobos, while as for the rest of Egypt, they assign it -partly to Libya and partly to Arabia,--if, I say, we should follow this -account, we should thereby declare that in former times the Egyptians -had no land to live in; for, as we have seen, their Delta at any rate -is alluvial, and has appeared (so to speak) lately, as the Egyptians -themselves say and as my opinion is. If then at the first there was no -land for them to live in, why did they waste their labour to prove that -they had come into being before all other men? They needed not to have -made trial of the children to see what language they would first utter. -However I am not of opinion that the Egyptians came into being at the -same time as that which is called by the Ionians the Delta, but that -they existed always ever since the human race came into being, and that -as their land advanced forwards, many of them were left in their first -abodes and many came down gradually to the lower parts. At least it is -certain that in old times Thebes had the name of Egypt, and of this 23 -the circumference measures six thousand one hundred and twenty furlongs. - -16. If then we judge aright of these matters, the opinion of the Ionians -about Egypt is not sound: but if the judgment of the Ionians is right, I -declare that neither the Hellenes nor the Ionians themselves know how -to reckon since they say that the whole earth is made up of three -divisions, Europe, Asia, and Libya: for they ought to count in addition -to these the Delta of Egypt, since it belongs neither to Asia nor to -Libya; for at least it cannot be the river Nile by this reckoning which -divides Asia from Libya, 24 but the Nile is cleft at the point of this -Delta so as to flow round it, and the result is that this land would -come between Asia and Libya. 25 - -17. We dismiss then the opinion of the Ionians, and express a judgment -of our own in this matter also, that Egypt is all that land which is -inhabited by Egyptians, just as Kilikia is that which is inhabited by -Kilikians and Assyria that which is inhabited by Assyrians, and we -know of no boundary properly speaking between Asia and Libya except -the borders of Egypt. If however we shall adopt the opinion which is -commonly held by the Hellenes, we shall suppose that the whole of Egypt, -beginning from the Cataract 26 and the city of Elephantine, is divided -into two parts and that it thus partakes of both the names, since one -side will thus belong to Libya and the other to Asia; for the Nile from -the Cataract onwards flows to the sea cutting Egypt through the midst; -and as far as the city of Kercasoros the Nile flows in one single -stream, but from this city onwards it is parted into three ways; and -one, which is called the Pelusian mouth, turns towards the East; the -second of the ways goes towards the West, and this is called the Canobic -mouth; but that one of the ways which is straight runs thus,--when the -river in its course downwards comes to the point of the Delta, then it -cuts the Delta through the midst and so issues out to the sea. In this -we have 27 a portion of the water of the river which is not the smallest -nor the least famous, and it is called the Sebennytic mouth. There are -also two other mouths which part off from the Sebennytic and go to -the sea, and these are called, one the Saitic, the other the Mendesian -mouth. The Bolbitinitic and Bucolic mouths, on the other hand, are not -natural but made by digging. - -18. Moreover also the answer given by the Oracle of Ammon bears witness -in support of my opinion that Egypt is of the extent which I declare it -to be in my account; and of this answer I heard after I had formed my -own opinion about Egypt. For those of the city of Marea and of Apis, -dwelling in the parts of Egypt which border on Libya, being of opinion -themselves that they were Libyans and not Egyptians, and also being -burdened by the rules of religious service, because they desired not to -be debarred from the use of cows' flesh, sent to Ammon saying that they -had nought in common with the Egyptians, for they dwelt outside the -Delta and agreed with them in nothing; and they said they desired that -it might be lawful for them to eat everything without distinction. The -god however did not permit them to do so, but said that that land which -was Egypt which the Nile came over and watered, and that those were -Egyptians who dwelling below the city of Elephantine drank of that -river. Thus it was answered to them by the Oracle about this: - -19, and the Nile, when it is in flood, goes over not only the Delta -but also of the land which is called Libyan and of that which is called -Arabian sometimes as much as two days' journey on each side, and at -times even more than this or at times less. - -As regards the nature of the river, neither from the priests nor -yet from any other man was I able to obtain any knowledge: and I was -desirous especially to learn from them about these matters, namely -why the Nile comes down increasing in volume from the summer solstice -onwards for a hundred days, and then, when it has reached the number of -these days, turns and goes back, failing in its stream, so that through -the whole winter season it continues to be low, and until the summer -solstice returns. Of none of these things was I able to receive any -account from the Egyptians, when I inquired of them what power the Nile -has whereby it is of a nature opposite to that of other rivers. And -I made inquiry, desiring to know both this which I say and also why, -unlike all other rivers, it does not give rise to any breezes blowing -from it. - -20. However some of the Hellenes who desired to gain distinction for -cleverness have given an account of this water in three different ways: -two of these I do not think it worth while even to speak of except only -to indicate their nature; of which the one says that the Etesian Winds -are the cause that makes the river rise, by preventing the Nile from -flowing out into the sea. But often the Etesian Winds fail and yet the -Nile does the same work as it is wont to do; and moreover, if these were -the cause, all the other rivers also which flow in a direction opposed -to the Etesian Winds ought to have been affected in the same way as the -Nile, and even more, in as much as they are smaller and present to them -a feebler flow of stream: but there are many of these rivers in Syria -and many also in Libya, and they are affected in no such manner as the -Nile. - -21. The second way shows more ignorance than that which has been -mentioned, and it is more marvellous to tell; 28 for it says that the -river produces these effects because it flows from the Ocean, and that -the Ocean flows round the whole earth. - -22. The third of the ways is much the most specious, but nevertheless it -is the most mistaken of all: for indeed this way has no more truth in -it than the rest, alleging as it does that the Nile flows from melting -snow; whereas it flows out of Libya through the midst of the Ethiopians, -and so comes out into Egypt. How then should it flow from snow, when it -flows from the hottest parts to those which are cooler? And indeed most -of the facts are such as to convince a man (one at least who is capable -of reasoning about such matters), that it is not at all likely that it -flows from snow. 29 The first and greatest evidence is afforded by the -winds, which blow hot from these regions; the second is that the land -is rainless always and without frost, whereas after snow has fallen rain -must necessarily come within five days, so that if it snowed in those -parts rain would fall there; the third evidence is afforded by the -people dwelling there, who are of a black colour by reason of the -burning heat. Moreover kites and swallows remain there through the year -and do not leave the land; and cranes flying from the cold weather which -comes on in the region of Scythia come regularly to these parts for -wintering: if then it snowed ever so little in that land through which -the Nile flows and in which it has its rise, none of these things would -take place, as necessity compels us to admit. - -23. As for him who talked about the Ocean, he carried his tale into the -region of the unknown, and so he need not be refuted; 30 since I for my -part know of no river Ocean existing, but I think that Homer or one of -the poets who were before him invented the name and introduced it into -his verse. - -24. If however after I have found fault with the opinions proposed, I -am bound to declare an opinion of my own about the matters which are in -doubt, I will tell what to my mind is the reason why the Nile increases -in the summer. In the winter season the Sun, being driven away from -his former path through the heaven 31 by the stormy winds, comes to the -upper parts of Libya. If one would set forth the matter in the shortest -way, all has now been said; for whatever region this god approaches most -and stands directly above, this it may reasonably be supposed is most in -want of water, and its native streams of rivers are dried up most. - -25. However, to set it forth at greater length, thus it is:--the Sun -passing in his course by the upper parts of Libya, does thus, that is to -say, since at all times the air in those parts is clear and the country -is warm, because there are no cold winds, 32 in passing through it the -Sun does just as he was wont to do in the summer, when going through the -midst of the heaven, that is he draws to himself the water, and having -drawn it he drives it away to the upper parts of the country, and the -winds take it up and scattering it abroad melt it into rain; so it is -natural that the winds which blow from this region, namely the South -and South-west Winds, should be much the most rainy of all the winds. I -think however that the Sun does not send away from himself all the water -of the Nile of each year, but that he also lets some remain behind with -himself. Then when the winter becomes milder, the Sun returns back again -to the midst of the heaven, and from that time onwards he draws equally -from all rivers; but in the meanwhile they flow in large volume, since -water of rain mingles with them in great quantity, because their country -receives rain then and is filled with torrent streams. In summer however -they are weak, since not only the showers of rain fail then, but also -they are drawn by the Sun. The Nile however, alone of all rivers, not -having rain and being drawn by the Sun, naturally flows during this time -of winter in much less than its proper volume, that is much less than in -summer; 33 for then it is drawn equally with all the other waters, but -in winter it bears the burden alone. Thus I suppose the Sun to be the -cause of these things. - -26. He is also the cause in my opinion that the air in these parts is -dry, since he makes it so by scorching up his path through the heaven: -34 thus summer prevails always in the upper parts of Libya. If however -the station of the seasons had been changed, and where now in the heaven -are placed the North Wind and winter, there was the station of the South -Wind and of the midday, and where now is placed the South Wind, there -was the North, if this had been so, the Sun being driven from the midst -of the heaven by the winter and the North Wind would go to the upper -parts of Europe, just as now he comes to the upper parts of Libya, and -passing in his course throughout the whole of Europe I suppose that he -would do to the Ister that which he now works upon the Nile. - -27. As to the breeze, why none blows from the river, my opinion is that -from very hot places it is not natural that anything should blow, and -that a breeze is wont to blow from something cold. - -28. Let these matters then be as they are and as they were at the first: -but as to the sources of the Nile, not one either of the Egyptians or of -the Libyans or of the Hellenes, who came to speech with me, professed to -know anything, except the scribe of the sacred treasury of Athene at the -city of Sais in Egypt. To me however this man seemed not to be speaking -seriously when he said that he had certain knowledge of it; and he said -as follows, namely that there were two mountains of which the tops ran -up to a sharp point, situated between the city of Syene, which is in -the district of Thebes, and Elephantine, and the names of the mountains -were, of the one Crophi and of the other Mophi. From the middle between -these two mountains flowed (he said) the sources of the Nile, which were -fathomless in depth, and half of the water flowed to Egypt and towards -the North Wind, the other half to Ethiopia and the South Wind. As for -the fathomless depth of the source, he said that Psammetichos king of -Egypt came to a trial of this matter; for he had a rope twisted of many -thousands of fathoms and let it down in this place, and it found no -bottom. By this the scribe (if this which he told me was really as he -said) gave me to understand 35 that there were certain strong eddies -there and a backward flow, and that since the water dashed against the -mountains, therefore the sounding-line could not come to any bottom when -it was let down. - -29. From no other person was I able to learn anything about this matter; -but for the rest I learnt so much as here follows by the most diligent -inquiry; 36 for I went myself as an eye-witness as far as the city of -Elephantine and from that point onwards I gathered knowledge by report. -From the city of Elephantine as one goes up the river there is country -which slopes steeply; so that here one must attach ropes to the vessel -on both sides, as one fastens an ox, and so make one's way onward; -and if the rope break, the vessel is gone at once, carried away by the -violence of the stream. Through this country it is a voyage of about -four days in length, and in this part the Nile is winding like the river -Maiander, and the distance amounts to twelve schoines, which one must -traverse in this manner. Then you will come to a level plain, in which -the Nile flows round an island named Tachompso. (Now in the regions -above Elephantine there dwell Ethiopians at once succeeding, who also -occupy half of the island, 37 and Egyptians the other half.) Adjoining -this island there is a great lake, round which dwell Ethiopian nomad -tribes; and when you have sailed through this you will come to the -stream of the Nile again, which flows into this lake. After this you -will disembark and make a journey by land of forty days; for in the Nile -sharp rocks stand forth out of the water, and there are many reefs, by -which it is not possible for a vessel to pass. Then after having passed -through this country in the forty days which I have said, you will -embark again in another vessel and sail for twelve days; and after this -you will come to a great city called Meroe. This city is said to be -the mother-city of all the other Ethiopians: and they who dwell in it -reverence of the gods Zeus and Dionysos alone, and these they greatly -honour; and they have an Oracle of Zeus established, and make warlike -marches whensoever this god commands them by prophesyings and to -whatsoever place he commands. - -30. Sailing from this city you will come to the "Deserters" in another -period of time equal to that in which you came from Elephantine to the -mother-city of the Ethiopians. Now the name of these "Deserters" is -Asmach, and this word signifies, when translated into the tongue of the -Hellenes, "those who stand on the left hand of the king." These were two -hundred and forty thousand Egyptians of the warrior class, who revolted -and went over to the Ethiopians for the following cause:--In the reign of -Psammetichos garrisons were set, one towards the Ethiopians at the city -of Elephantine, another towards the Arabians and Assyrians at Daphnai -of Pelusion, and another towards Libya at Marea: and even in my own -time the garrisons of the Persians too are ordered in the same manner as -these were in the reign of Psammetichos, for both at Elephantine and at -Daphnai the Persians have outposts. The Egyptians then of whom I speak -had served as outposts for three years and no one relieved them from -their guard; accordingly they took counsel together, and adopting a -common plan they all in a body revolted from Psammetichos and set out -for Ethiopia. Hearing this Psammetichos set forth in pursuit, and when -he came up with them he entreated them much and endeavoured to persuade -them not to desert the gods of their country and their children and -wives: upon which it is said that one of them pointed to his privy -member and said that wherever this was, there would they have both -children and wives. When these came to Ethiopia they gave themselves -over to the king of the Ethiopians; and he rewarded them as -follows:--there were certain of the Ethiopians who had come to be at -variance with him; and he bade them drive these out and dwell in their -land. So since these men settled in the land of the Ethiopians, the -Ethiopians have come to be of milder manners, from having learnt the -customs of the Egyptians. - -31. The Nile then, besides that part of its course which is in Egypt, -is known as far as a four months' journey by river and land: for that is -the number of months which are found by reckoning to be spent in going -from Elephantine to these "Deserters": and the river runs from the West -and the setting of the sun. But what comes after that no one can clearly -say; for this land is desert by reason of the burning heat. - -32. Thus much however I heard from men of Kyrene, who told me that they -had been to the Oracle of Ammon, and had come to speech with Etearchos -king of the Ammonians: and it happened that after speaking of other -matters they fell to discourse about the Nile and how no one knew the -sources of it; and Etearchos said that once there had come to him men of -the Nasamonians (this is a Libyan race which dwells in the Syrtis, -and also in the land to the East of the Syrtis reaching to no great -distance), and when the Nasamonians came and were asked by him whether -they were able to tell him anything more than he knew about the desert -parts of Libya, they said that there had been among them certain sons of -chief men, who were of unruly disposition; and these when they grew up -to be men had devised various other extravagant things and also they -had told off by lot five of themselves to go to see the desert parts -of Libya and to try whether they could discover more than those who had -previously explored furthest: for in those parts of Libya which are by -the Northern Sea, beginning from Egypt and going as far as the headland -of Soloeis, which is the extreme point of Libya, Libyans (and of them -many races) extend along the whole coast, except so much as the Hellenes -and Phenicians hold; but in the upper parts, which lie above the -sea-coast and above those people whose land comes down to the sea, Libya -is full of wild beasts; and in the parts above the land of wild beasts -it is full of sand, terribly waterless and utterly desert. These young -men then (said they), being sent out by their companions well furnished -with supplies of water and provisions, went first through the inhabited -country, and after they had passed through this they came to the country -of wild beasts, and after this they passed through the desert, making -their journey towards the West Wind; and having passed through a great -tract of sand in many days, they saw at last trees growing in a level -place; and having come up to them, they were beginning to pluck the -fruit which was upon the trees: but as they began to pluck it, there -came upon them small men, of less stature than men of the common size, -and these seized them and carried them away; and neither could the -Nasamonians understand anything of their speech nor could those who were -carrying them off understand anything of the speech of the Nasamonians: -and they led them (so it was said) through very great swamps, and after -passing through these they came to a city in which all the men were in -size like those who carried them off and in colour of skin black; and -by the city ran a great river, which ran from the West towards the -sunrising, and in it were seen crocodiles. - -33. Of the account given by Etearchos the Ammonian let so much suffice -as is here said, except that, as the men of Kyrene told me, he alleged -that the Nasamonians returned safe home, and that the people to whom -they had come were all wizards. Now this river which ran by the city, -Etearchos conjectured to be the Nile, and moreover reason compels us to -think so; for the Nile flows from Libya and cuts Libya through in the -midst, and as I conjecture, judging of what is not known by that which -is evident to the view, it starts at a distance from its mouth equal to -that of the Ister: for the river Ister begins from the Keltoi and the -city of Pyrene and so runs that it divides Europe in the midst (now -the Keltoi are outside the Pillars of Heracles and border upon the -Kynesians, who dwell furthest towards the sunset of all those who have -their dwelling in Europe); and the Ister ends, having its course through -the whole of Europe, by flowing into the Euxine Sea at the place where -the Milesians have their settlement of Istria. - -34. Now the Ister, since it flows through land which is inhabited, is -known by the reports of many; but of the sources of the Nile no one -can give an account, for the part of Libya through which it flows is -uninhabited and desert. About its course however so much as it was -possible to learn by the most diligent inquiry has been told; and it -runs out into Egypt. Now Egypt lies nearly opposite to the mountain -districts of Kilikia; and from thence to Sinope, which lies upon the -Euxine Sea, is a journey in the same straight line of five days for -a man without encumbrance; 3701 and Sinope lies opposite to the place -where the Ister runs out into the sea: thus I think that the Nile passes -through the whole of Libya and is of equal measure with the Ister. - -Of the Nile then let so much suffice as has been said. - -35. Of Egypt however I shall make my report at length, because it has -wonders more in number than any other land, and works too it has to show -as much as any land, which are beyond expression great: for this reason -then more shall be said concerning it. - -The Egyptians in agreement with their climate, which is unlike any -other, and with the river, which shows a nature different from all other -rivers, established for themselves manners and customs in a way opposite -to other men in almost all matters: for among them the women frequent -the market and carry on trade, while the men remain at home and weave; -and whereas others weave pushing the woof upwards, the Egyptians push -it downwards: the men carry their burdens upon their heads and the -women upon their shoulders: the women make water standing up and the -men crouching down: they ease themselves in their houses and they eat -without in the streets, alleging as reason for this that it is right -to do secretly the things that are unseemly though necessary, but those -which are not unseemly, in public: no woman is a minister either of male -or female divinity, but men of all, both male and female: to support -their parents the sons are in no way compelled, if they do not desire -to do so, but the daughters are forced to do so, be they never so -unwilling. - -36. The priests of the gods in other lands wear long hair, but in Egypt -they shave their heads: among other men the custom is that in mourning -those whom the matter concerns most nearly have their hair cut short, -but the Egyptians, when deaths occur, let their hair grow long, both -that on the head and that on the chin, having before been close shaven: -other men have their daily living separated from beasts, but the -Egyptians have theirs together with beasts: other men live on wheat and -barley, but to any one of the Egyptians who makes his living on these it -is a great reproach; they make their bread of maize, 38 which some call -spelt; 39 they knead dough with their feet and clay with their hands, -with which also they gather up dung: and whereas other men, except -such as have learnt otherwise from the Egyptians, have their members as -nature made them, the Egyptians practise circumcision: as to garments, -the men wear two each and the women but one: and whereas others make -fast the rings and ropes of the sails outside the ship, the Egyptians -do this inside: finally in the writing of characters and reckoning with -pebbles, while the Hellenes carry the hand from the left to the right, -the Egyptians do this from the right to the left; and doing so they say -that they do it themselves rightwise and the Hellenes leftwise: and they -use two kinds of characters for writing, of which the one kind is called -sacred and the other common. 40 - -37. They are religious excessively beyond all other men, and with regard -to this they have customs as follows:--they drink from cups of bronze and -rinse them out every day, and not some only do this but all: they wear -garments of linen always newly washed, and this they make a special -point of practice: they circumcise themselves for the sake of -cleanliness, preferring to be clean rather than comely. The priests -shave themselves all over their body every other day, so that no lice or -any other foul thing may come to be upon them when they minister to -the gods; and the priests wear garments of linen only and sandals of -papyrus, and any other garment they may not take nor other sandals; -these wash themselves in cold water twice in the day and twice again -in the night; and other religious services they perform (one may almost -say) of infinite number. 41 They enjoy also good things not a few, for -they do not consume or spend anything of their own substance, but there -is sacred bread baked for them and they have each great quantity of -flesh of oxen and geese coming in to them each day, and also wine of -grapes is given to them; but it is not permitted to them to taste of -fish: beans moreover the Egyptians do not at all sow in their land, and -those which grow they neither eat raw nor boil for food; nay the priests -do not endure even to look upon them, thinking this to be an unclean -kind of pulse: and there is not one priest only for each of the gods but -many, and of them one is chief-priest, and whenever a priest dies his -son is appointed to his place. - -38. The males of the ox kind they consider to belong to Epaphos, and -on account of him they test them in the following manner:--If the priest -sees one single black hair upon the beast he counts it not clean for -sacrifice; and one of the priests who is appointed for the purpose makes -investigation of these matters, both when the beast is standing upright -and when it is lying on its back, drawing out its tongue moreover, to -see if it is clean in respect of the appointed signs, which I shall tell -of in another part of the history: 42 he looks also at the hairs of the -tail to see if it has them growing in the natural manner: and if it -be clean in respect of all these things, he marks it with a piece of -papyrus, rolling this round the horns, and then when he has plastered -sealing-earth over it he sets upon it the seal of his signet-ring, and -after that they take the animal away. But for one who sacrifices a beast -not sealed the penalty appointed is death. - -39. In this way then the beast is tested; and their appointed manner of -sacrifice is as follows:--they lead the sealed beast to the altar where -they happen to be sacrificing and then kindle a fire: after that, having -poured libations of wine over the altar so that it runs down upon the -victim and having called upon the god, they cut its throat, and having -cut its throat they sever the head from the body. The body then of the -beast they flay, but upon the head 43 they make many imprecations first, -and then they who have a market and Hellenes sojourning among them for -trade, these carry it to the market-place and sell it, while they who -have no Hellenes among them cast it away into the river: and this is the -form of imprecation which they utter upon the heads, praying that if any -evil be about to befall either themselves who are offering sacrifice or -the land of Egypt in general, it may come rather upon this head. Now -as regards the heads of the beasts which are sacrificed and the pouring -over them of the wine, all the Egyptians have the same customs equally -for all their sacrifices; and by reason of this custom none of the -Egyptians eat of the head either of this or of any other kind of animal: - -40, but the manner of disembowelling the victims and of burning them is -appointed among them differently for different sacrifices; I shall -speak however of the sacrifices to that goddess whom they regard as the -greatest of all, and to whom they celebrate the greatest feast.--When -they have flayed the bullock and made imprecation, they take out the -whole of its lower entrails but leave in the body the upper entrails and -the fat; and they sever from it the legs and the end of the loin and the -shoulders and the neck: and this done, they fill the rest of the body of -the animal with consecrated 44 loaves and honey and raisins and figs and -frankincense and myrrh and every other kind of spices, and having filled -it with these they offer it, pouring over it great abundance of oil. -They make their sacrifice after fasting, and while the offerings are -being burnt, they all beat themselves for mourning, and when they have -finished beating themselves they set forth as a feast that which they -left unburnt of the sacrifice. - -41. The clean males then of the ox kind, both full-grown animals and -calves, are sacrificed by all the Egyptians; the females however they -may not sacrifice, but these are sacred to Isis; for the figure of Isis -is in the form of a woman with cow's horns, just as the Hellenes present -Io in pictures, and all the Egyptians without distinction reverence cows -far more than any other kind of cattle; for which reason neither man nor -woman of Egyptian race would kiss a man who is a Hellene on the mouth, -nor will they use a knife or roasting-spits or a caldron belonging to -a Hellene, nor taste of the flesh even of a clean animal if it has been -cut with the knife of a Hellene. And the cattle of this kind which die -they bury in the following manner:--the females they cast into the river, -but the males they bury, each people in the suburb of their town, with -one of the horns, or sometimes both, protruding to mark the place; and -when the bodies have rotted away and the appointed time comes on, then -to each city comes a boat 45 from that which is called the island of -Prosopitis (this is in the Delta, and the extent of its circuit is nine -schoines). In this island of Prosopitis is situated, besides many other -cities, that one from which the boats come to take up the bones of the -oxen, and the name of the city is Atarbechis, and in it there is set -up a holy temple of Aphrodite. From this city many go abroad in various -directions, some to one city and others to another, and when they have -dug up the bones of the oxen they carry them off, and coming together -they bury them in one single place. In the same manner as they bury the -oxen they bury also their other cattle when they die; for about them -also they have the same law laid down, and these also they abstain from -killing. - -42. Now all who have a temple set up to the Theban Zeus or who are of -the district of Thebes, these, I say, all sacrifice goats and abstain -from sheep: for not all the Egyptians equally reverence the same gods, -except only Isis and Osiris (who they say is Dionysos), these they all -reverence alike: but they who have a temple of Mendes or belong to the -Mendesian district, these abstain from goats and sacrifice sheep. Now -the men of Thebes and those who after their example abstain from sheep, -say that this custom was established among them for the cause which -follows:--Heracles (they say) had an earnest desire to see Zeus, and Zeus -did not desire to be seen of him; and at last when Heracles was urgent -in entreaty Zeus contrived this device, that is to say, he flayed a ram -and held in front of him the head of the ram which he had cut off, and -he put on over him the fleece and then showed himself to him. Hence -the Egyptians make the image of Zeus into the face of a ram; and the -Ammonians do so also after their example, being settlers both from -the Egyptians and from the Ethiopians, and using a language which is a -medley of both tongues: and in my opinion it is from this god that the -Ammonians took the name which they have, for the Egyptians call Zeus -Amun. The Thebans then do not sacrifice rams but hold them sacred for -this reason; on one day however in the year, on the feast of Zeus, they -cut up in the same manner and flay one single ram and cover with its -skin the image of Zeus, and then they bring up to it another image -of Heracles. This done, all who are in the temple beat themselves in -lamentation for the ram, and then they bury it in a sacred tomb. - -43. About Heracles I heard the account given that he was of the number -of the twelve gods; but of the other Heracles whom the Hellenes know I -was not able to hear in any part of Egypt: and moreover to prove that -the Egyptians did not take the name of Heracles from the Hellenes, but -rather the Hellenes from the Egyptians,--that is to say those of the -Hellenes who gave the name Heracles to the son of Amphitryon,--of that, I -say, besides many other evidences there is chiefly this, namely that the -parents of this Heracles, Amphitryon and Alcmene, were both of Egypt by -descent, 46 and also that the Egyptians say that they do not know -the names either of Poseidon or of the Dioscuroi, nor have these been -accepted by them as gods among the other gods; whereas if they had -received from the Hellenes the name of any divinity, they would -naturally have preserved the memory of these most of all, assuming that -in those times as now some of the Hellenes were wont to make voyages -4601 and were sea-faring folk, as I suppose and as my judgment compels -me to think; so that the Egyptians would have learnt the names of these -gods even more than that of Heracles. In fact however Heracles is a -very ancient Egyptian god; and (as they say themselves) it is seventeen -thousand years to the beginning of the reign of Amasis from the time -when the twelve gods, of whom they count that Heracles is one, were -begotten of the eight gods. - -44. I moreover, desiring to know something certain of these matters so -far as might be, made a voyage also to Tyre of Phenicia, hearing that -in that place there was a holy temple of Heracles; and I saw that it -was richly furnished with many votive offerings besides, and especially -there were in it two pillars, 47 the one of pure gold and the other of -an emerald stone of such size as to shine by night: 48 and having come -to speech with the priests of the god, I asked them how long time it -was since their temple had been set up: and these also I found to be -at variance with the Hellenes, for they said that at the same time when -Tyre was founded, the temple of the god also had been set up, and that -it was a period of two thousand three hundred years since their people -began to dwell at Tyre. I saw also at Tyre another temple of Heracles, -with the surname Thasian; and I came to Thasos also and there I found a -temple of Heracles set up by the Phenicians, who had sailed out to seek -for Europa and had colonised Thasos; and these things happened full five -generations of men before Heracles the son of Amphitryon was born in -Hellas. So then my inquiries show clearly that Heracles is an ancient -god, and those of the Hellenes seem to me to act most rightly who have -two temples of Heracles set up, and who sacrifice to the one as an -immortal god and with the title Olympian, and make offerings of the dead -49 to the other as a hero. - -45. Moreover, besides many other stories which the Hellenes tell without -due consideration, this tale is especially foolish which they tell about -Heracles, namely that when he came to Egypt, the Egyptians put on him -wreaths and led him forth in procession to sacrifice him to Zeus; and he -for some time kept quiet, but when they were beginning the sacrifice of -him at the altar, he betook himself to prowess and slew them all. I for -my part am of opinion that the Hellenes when they tell this tale are -altogether without knowledge of the nature and customs of the Egyptians; -for how should they for whom it is not lawful to sacrifice even beasts, -except swine 50 and the males of oxen and calves (such of them as are -clean) and geese, how should these sacrifice human beings? Besides this, -how is it in nature possible that Heracles, being one person only and -moreover a man (as they assert), should slay many myriads? Having said -so much of these matters, we pray that we may have grace from both the -gods and the heroes for our speech. - -46. Now the reason why those of the Egyptians whom I have mentioned do -not sacrifice goats, female or male, is this:--the Mendesians count Pan -to be one of the eight gods (now these eight gods they say came into -being before the twelve gods), and the painters and image-makers -represent in painting and in sculpture the figure of Pan, just as the -Hellenes do, with goat's face and legs, not supposing him to be really -like this but to resemble the other gods; the cause however why they -represent him in this form I prefer not to say. The Mendesians then -reverence all goats and the males more than the females (and the -goatherds too have greater honour than other herdsmen), but of the goats -one especially is reverenced, and when he dies there is great mourning -in all the Mendesian district: and both the goat and Pan are called in -the Egyptian tongue Mendes. Moreover in my lifetime there happened in -that district this marvel, that is to say a he-goat had intercourse with -a woman publicly, and this was so done that all men might have evidence -of it. - -47. The pig is accounted by the Egyptians an abominable animal; and -first, if any of them in passing by touch a pig, he goes into the river -and dips himself forthwith in the water together with his garments; and -then too swineherds, though they be native Egyptians, unlike all others -do not enter any of the temples in Egypt, nor is anyone willing to give -his daughter in marriage to one of them or to take a wife from among -them; but the swineherds both give in marriage to one another and take -from one another. Now to the other gods the Egyptians do not think it -right to sacrifice swine; but to the Moon and to Dionysos alone at the -same time and on the same full-moon they sacrifice swine, and then eat -their flesh: and as to the reason why, when they abominate swine at all -their other feasts, they sacrifice them at this, there is a story told -by the Egyptians; and this story I know, but it is not a seemly one for -me to tell. Now the sacrifice of the swine to the Moon is performed as -follows:--when the priest has slain the victim, he puts together the end -of the tail and the spleen and the caul, and covers them up with the -whole of the fat of the animal which is about the paunch, and then he -offers them with fire; and the rest of the flesh they eat on that day of -full moon upon which they have held the sacrifice, but on any day after -this they will not taste of it: the poor however among them by reason of -the scantiness of their means shape pigs of dough and having baked them -they offer these as a sacrifice. - -48. Then for Dionysos on the eve of the festival each one kills a pig by -cutting its throat before his own doors, and after that he gives the pig -to the swineherd who sold it to him, to carry away again; and the rest -of the feast of Dionysos is celebrated by the Egyptians in the same -way as by the Hellenes in almost all things except choral dances, but -instead of the phallos they have invented another contrivance, namely -figures of about a cubit in height worked by strings, which women carry -about the villages, with the privy member made to move and not much -less in size than the rest of the body: and a flute goes before and they -follow singing the praises of Dionysos. As to the reason why the figure -has this member larger than is natural and moves it, though it moves no -other part of the body, about this there is a sacred story told. - -49. Now I think that Melampus the son of Amytheon was not without -knowledge of these rites of sacrifice, but was acquainted with them: for -Melampus is he who first set forth to the Hellenes the name of Dionysos -and the manner of sacrifice and the procession of the phallos. Strictly -speaking indeed, he when he made it known did not take in the whole, but -those wise men who came after him made it known more at large. Melampus -then is he who taught of the phallos which is carried in procession for -Dionysos, and from him the Hellenes learnt to do that which they do. I -say then that Melampus being a man of ability contrived for himself an -art of divination, and having learnt from Egypt he taught the Hellenes -many things, and among them those that concern Dionysos, making changes -in some few points of them: for I shall not say that that which is done -in worship of the god in Egypt came accidentally to be the same with -that which is done among the Hellenes, for then these rites would have -been in character with the Hellenic worship and not lately brought in; -nor certainly shall I say that the Egyptians took from the Hellenes -either this or any other customary observance: but I think it most -probable that Melampus learnt the matters concerning Dionysos from -Cadmos the Tyrian and from those who came with him from Phenicia to the -land which we now call Boeotia. - -50. Moreover the naming 51 of almost all the gods has come to Hellas -from Egypt: for that it has come from the Barbarians I find by inquiry -is true, and I am of opinion that most probably it has come from Egypt, -because, except in the case of Poseidon and the Dioscuroi (in accordance -with that which I have said before), and also of Hera and Hestia and -Themis and the Charites and Nereids, the Egyptians have had the names -of all the other gods in their country for all time. What I say here -is that which the Egyptians think themselves: but as for the gods whose -names they profess that they do not know, these I think received their -naming from the Pelasgians, except Poseidon; but about this god the -Hellenes learnt from the Libyans, for no people except the Libyans have -had the name of Poseidon from the first and have paid honour to this -god always. Nor, it may be added, have the Egyptians any custom of -worshipping heroes. - -51. These observances then, and others besides these which I shall -mention, the Hellenes have adopted from the Egyptians; but to make, as -they do, the images of Hermes with the phallos they have learnt not from -the Egyptians but from the Pelasgians, the custom having been received -by the Athenians first of all the Hellenes and from these by the rest; -for just at the time when the Athenians were beginning to rank among the -Hellenes, the Pelasgians became dwellers with them in their land, and -from this very cause it was that they began to be counted as Hellenes. -Whosoever has been initiated in the mysteries of the Cabeiroi, which the -Samothrakians perform having received them from the Pelasgians, that -man knows the meaning of my speech; for these very Pelasgians who -became dwellers with the Athenians used to dwell before that time in -Samothrake, and from them the Samothrakians received their mysteries. So -then the Athenians were the first of the Hellenes who made the images -of Hermes with the phallos, having learnt from the Pelasgians; and -the Pelasgians told a sacred story about it, which is set forth in the -mysteries in Samothrake. - -52. Now the Pelasgians formerly were wont to make all their sacrifices -calling upon the gods in prayer, as I know from that which I heard at -Dodona, but they gave no title or name to any of them, for they had -not yet heard any, but they called them gods ({theous}) from some such -notion as this, that they had set ({thentes}) in order all things and -so had the distribution of everything. Afterwards, when much time -had elapsed, they learnt from Egypt the names of the gods, all except -Dionysos, for his name they learnt long afterwards; and after a time -the Pelasgians consulted the Oracle at Dodona about the names, for this -prophetic seat is accounted to be the most ancient of the Oracles which -are among the Hellenes, and at that time it was the only one. So when -the Pelasgians asked the Oracle at Dodona whether they should adopt the -names which had come from the Barbarians, the Oracle in reply bade them -make use of the names. From this time they sacrificed using the names of -the gods, and from the Pelasgians the Hellenes afterwards received them: - -53, but whence the several gods had their birth, or whether they all -were from the beginning, and of what form they are, they did not learn -till yesterday, as it were, or the day before: for Hesiod and Homer I -suppose were four hundred years before my time and not more, and these -are they who made a theogony for the Hellenes and gave the titles to -the gods and distributed to them honours and arts, and set forth their -forms: but the poets who are said to have been before these men were -really in my opinion after them. Of these things the first are said by -the priestesses of Dodona, and the latter things, those namely which -have regard to Hesiod and Homer, by myself. - -54. As regards the Oracles both that among the Hellenes and that in -Libya, the Egyptians tell the following tale. The priests of the Theban -Zeus told me that two women in the service of the temple had been -carried away from Thebes by Phenicians, and that they had heard that one -of them had been sold to go into Libya and the other to the Hellenes; -and these women, they said, were they who first founded the prophetic -seats among the nations which have been named: and when I inquired -whence they knew so perfectly of this tale which they told, they said -in reply that a great search had been made by the priests after these -women, and that they had not been able to find them, but they had heard -afterwards this tale about them which they were telling. - -55. This I heard from the priests at Thebes, and what follows is said by -the prophetesses 52 of Dodona. They say that two black doves flew from -Thebes to Egypt, and came one of them to Libya and the other to their -land. And this latter settled upon an oak-tree 53 and spoke with human -voice, saying that it was necessary that a prophetic seat of Zeus should -be established in that place; and they supposed that that was of the -gods which was announced to them, and made one accordingly: and the dove -which went away to the Libyans, they say, bade the Libyans to make an -Oracle of Ammon; and this also is of Zeus. The priestesses of Dodona -told me these things, of whom the eldest was named Promeneia, the next -after her Timarete, and the youngest Nicandra; and the other people of -Dodona who were engaged about the temple gave accounts agreeing with -theirs. - -56. I however have an opinion about the matter as follows:--If the -Phenicians did in truth carry away the consecrated women and sold one of -them into Libya and the other into Hellas, I suppose that in the country -now called Hellas, which was formerly called Pelasgia, this woman was -sold into the land of the Thesprotians; and then being a slave there she -set up a sanctuary of Zeus under a real oak-tree; 54 as indeed it was -natural that being an attendant of the sanctuary of Zeus at Thebes, she -should there, in the place to which she had come, have a memory of him; -and after this, when she got understanding of the Hellenic tongue, she -established an Oracle, and she reported, I suppose, that her sister had -been sold in Libya by the same Phenicians by whom she herself had been -sold. - -57. Moreover, I think that the women were called doves by the people of -Dodona for the reason that they were Barbarians and because it seemed to -them that they uttered voice like birds; but after a time (they say) the -dove spoke with human voice, that is when the woman began to speak so -that they could understand; but so long as she spoke a Barbarian tongue -she seemed to them to be uttering voice like a bird: for had it been -really a dove, how could it speak with human voice? And in saying that -the dove was black, they indicate that the woman was Egyptian. The -ways of delivering oracles too at Thebes in Egypt and at Dodona closely -resemble one another, as it happens, and also the method of divination -by victims has come from Egypt. - -58. Moreover, it is true also that the Egyptians were the first of men -who made solemn assemblies 55 and processions and approaches to the -temples, 56 and from them the Hellenes have learnt them, and my evidence -for this is that the Egyptian celebrations of these have been held from -a very ancient time, whereas the Hellenic were introduced 57 but lately. - -59. The Egyptians hold their solemn assemblies not once in the year but -often, especially and with the greatest zeal and devotion 58 at the -city of Bubastis for Artemis, and next at Busiris for Isis; for in this -last-named city there is a very great temple of Isis, and this city -stands in the middle of the Delta of Egypt; now Isis is in the tongue of -the Hellenes Demeter: thirdly, they have a solemn assembly at the city -of Sais for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly -at the city of Buto in honour of Leto, and sixthly at the city of -Papremis for Ares. - -60. Now, when they are coming to the city of Bubastis they do as -follows:--they sail men and women together, and a great multitude of each -sex in every boat; and some of the women have rattles and rattle with -them, while some of the men play the flute during the whole time of the -voyage, and the rest, both women and men, sing and clap their hands; and -when as they sail they come opposite to any city on the way they bring -the boat to land, and some of the women continue to do as I have said, -others cry aloud and jeer at the women in that city, some dance, and -some stand up and pull up their garments. This they do by every city -along the river-bank; and when they come to Bubastis they hold festival -celebrating great sacrifices, and more wine of grapes is consumed upon -that festival than during the whole of the rest of the year. To this -place (so say the natives) they come together year by year 59 even to -the number of seventy myriads 5901 of men and women, besides children. - -61. Thus it is done here; and how they celebrate the festival in honour -of Isis at the city of Busiris has been told by me before: 60 for, as I -said, they beat themselves in mourning after the sacrifice, all of them -both men and women, very many myriads of people; but for whom they beat -themselves it is not permitted to me by religion to say: and so many as -there are of the Carians dwelling in Egypt do this even more than the -Egyptians themselves, inasmuch as they cut their foreheads also with -knives; and by this it is manifested that they are strangers and not -Egyptians. - -62. At the times when they gather together at the city of Sais for their -sacrifices, on a certain night 61 they all kindle lamps many in number -in the open air round about the houses; now the lamps are saucers full -of salt and oil mixed, and the wick floats by itself on the surface, and -this burns during the whole night; and to the festival is given the name -Lychnocaia (the lighting of the lamps). Moreover those of the Egyptians -who have not come to this solemn assembly observe the night of the -festival and themselves also light lamps all of them, and thus not in -Sais alone are they lighted, but over all Egypt: and as to the reason -why light and honour are allotted to this night, 62 about this there is -a sacred story told. - -63. To Heliopolis and Buto they go year by year and do sacrifice only: -but at Papremis they do sacrifice and worship as elsewhere, and besides -that, when the sun begins to go down, while some few of the priests are -occupied with the image of the god, the greater number of them stand in -the entrance of the temple with wooden clubs, and other persons to the -number of more than a thousand men with purpose to perform a vow, these -also having all of them staves of wood, stand in a body opposite to -those: and the image, which is in a small shrine of wood covered over -with gold, they take out on the day before to another sacred building. -The few then who have been left about the image, draw a wain with four -wheels, which bears the shrine and the image that is within the shrine, -and the other priests standing in the gateway try to prevent it from -entering, and the men who are under a vow come to the assistance of the -god and strike them, while the others defend themselves. 63 Then there -comes to be a hard fight with staves, and they break one another's -heads, and I am of opinion that many even die of the wounds they -receive; the Egyptians however told me that no one died. This solemn -assembly the people of the place say that they established for the -following reason:--the mother of Ares, they say, used to dwell in this -temple, and Ares, having been brought up away from her, when he grew -up came thither desiring to visit his mother, and the attendants of his -mother's temple, not having seen him before, did not permit him to pass -in, but kept him away; and he brought men to help him from another city -and handled roughly the attendants of the temple, and entered to visit -his mother. Hence, they say, this exchange of blows has become the -custom in honour of Ares upon his festival. - -64. The Egyptians were the first who made it a point of religion not to -lie with women in temples, nor to enter into temples after going away -from women without first bathing: for almost all other men except the -Egyptians and the Hellenes lie with women in temples and enter into a -temple after going away from women without bathing, since they hold that -there is no difference in this respect between men and beasts: for -they say that they see beasts and the various kinds of birds coupling -together both in the temples and in the sacred enclosures of the gods; -if then this were not pleasing to the god, the beasts would not do so. - -65. Thus do these defend that which they do, which by me is disallowed: -but the Egyptians are excessively careful in their observances, both -in other matters which concern the sacred rites and also in those which -follow:--Egypt, though it borders upon Libya, 6301 does not very much -abound in wild animals, but such as they have are one and all accounted -by them sacred, some of them living with men and others not. But if I -should say for what reasons the sacred animals have been thus dedicated, -I should fall into discourse of matters pertaining to the gods, of -which I most desire not to speak; and what I have actually said touching -slightly upon them, I said because I was constrained by necessity. -About these animals there is a custom of this kind:--persons have been -appointed of the Egyptians, both men and women, to provide the food for -each kind of beast separately, and their office goes down from father -to son; and those who dwell in the various cities perform vows to -them thus, that is, when they make a vow to the god to whom the animal -belongs, they shave the head of their children either the whole or -the half or the third part of it, and then set the hair in the balance -against silver, and whatever it weighs, this the man gives to the person -who provides for the animals, and she cuts up fish of equal value and -gives it for food to the animals. Thus food for their support has been -appointed: and if any one kill any of these animals, the penalty, if he -do it with his own will, is death, and if against his will, such penalty -as the priests may appoint: but whosoever shall kill an ibis or a hawk, -whether it be with his will or against his will, must die. - -66. Of the animals that live with men there are great numbers, and would -be many more but for the accidents which befall the cats. For when the -females have produced young they are no longer in the habit of going -to the males, and these seeking to be united with them are not able. To -this end then they contrive as follows,--they either take away by force -or remove secretly the young from the females and kill them (but after -killing they do not eat them), and the females being deprived of their -young and desiring more, therefore come to the males, for it is a -creature that is fond of its young. Moreover when a fire occurs, the -cats seem to be divinely possessed; 64 for while the Egyptians stand at -intervals and look after the cats, not taking any care to extinguish the -fire, the cats slipping through or leaping over the men, jump into the -fire; and when this happens, great mourning comes upon the Egyptians. -And in whatever houses a cat has died by a natural death, all those who -dwell in this house shave their eyebrows only, but those in whose houses -a dog has died shave their whole body and also their head. - -67. The cats when they are dead are carried away to sacred buildings in -the city of Bubastis, where after being embalmed they are buried; but -the dogs they bury each people in their own city in sacred tombs; -and the ichneumons are buried just in the same way as the dogs. The -shrew-mice however and the hawks they carry away to the city of Buto, -and the ibises to Hermopolis; 65 the bears (which are not commonly seen) -and the wolves, not much larger in size than foxes, they bury on the -spot where they are found lying. - -68. Of the crocodile the nature is as follows:--during the four most -wintry months this creature eats nothing: she has four feet and is an -animal belonging to the land and the water both; for she produces and -hatches eggs on the land, and the most part of the day she remains upon -dry land, but the whole of the night in the river, for the water in -truth is warmer than the unclouded open air and the dew. Of all the -mortal creatures of which we have knowledge this grows to the greatest -bulk from the smallest beginning; for the eggs which she produces are -not much larger than those of geese and the newly-hatched young one -is in proportion to the egg, but as he grows he becomes as much as -seventeen cubits long and sometimes yet larger. He has eyes like those -of a pig and teeth large and tusky, in proportion to the size of his -body; but unlike all other beasts he grows no tongue, neither does he -move his lower jaw, but brings the upper jaw towards the lower, being -in this too unlike all other beasts. He has moreover strong claws and a -scaly hide upon his back which cannot be pierced; and he is blind in the -water, but in the air he is of very keen sight. Since he has his living -in the water he keeps his mouth all full within of leeches; and whereas -all other birds and beasts fly from him, the trochilus is a creature -which is at peace with him, seeing that from her he receives benefit; -for the crocodile having come out of the water to the land and then -having opened his mouth (this he is wont to do generally towards the -West Wind), the trochilus upon that enters into his mouth and swallows -down the leeches, and he being benefited is pleased and does no harm to -the trochilus. - -69. Now for some of the Egyptians the crocodiles are sacred animals, and -for others not so, but they treat them on the contrary as enemies: those -however who dwell about Thebes and about the lake of Moiris hold them -to be most sacred, and each of these two peoples keeps one crocodile -selected from the whole number, which has been trained to tameness, and -they put hanging ornaments of molten stone and of gold into the ears -of these and anklets round the front feet, and they give them food -appointed and victims of sacrifices and treat them as well as possible -while they live, and after they are dead they bury them in sacred tombs, -embalming them: but those who dwell about the city of Elephantine even -eat them, not holding them to be sacred. They are called not crocodiles -but champsai, and the Ionians gave them the name of crocodile, comparing -their form to that of the crocodiles (lizards) which appear in their -country in the stone walls. - -70. There are many ways in use of catching them and of various kinds: I -shall describe that which to me seems the most worthy of being told. A -man puts the back of a pig upon a hook as bait, and lets it go into the -middle of the river, while he himself upon the bank of the river has -a young live pig, which he beats; and the crocodile hearing its cries -makes for the direction of the sound, and when he finds the pig's back -he swallows it down: then they pull, and when he is drawn out to land, -first of all the hunter forthwith plasters up his eyes with mud, and -having so done he very easily gets the mastery of him, but if he does -not do so he has much trouble. - -71. The river-horse is sacred in the district of Papremis, but for the -other Egyptians he is not sacred; and this is the appearance which he -presents: he is four-footed, cloven-hoofed like an ox, 66 flat-nosed, -with a mane like a horse and showing teeth like tusks, with a tail and -voice like a horse, and in size as large as the largest ox; and his hide -is so exceedingly thick that when it has been dried shafts of javelins -are made of it. - -72. There are moreover otters in the river, which they consider to be -sacred; and of fish also they esteem that which is called the lepidotos -to be sacred, and also the eel; and these they say are sacred to the -Nile: and of birds the fox-goose. - -73. There is also another sacred bird called the phoenix which I did -not myself see except in painting, for in truth he comes to them very -rarely, at intervals, as the people of Heliopolis say, of five hundred -years; and these say that he comes regularly when his father dies; and -if he be like the painting, he is of this size and nature, that is to -say, some of his feathers are of gold colour and others red, and in -outline and size he is as nearly as possible like an eagle. This bird -they say (but I cannot believe the story) contrives as follows:--setting -forth from Arabia he conveys his father, they say, to the temple of the -Sun (Helios) plastered up in myrrh, and buries him in the temple of the -Sun; and he conveys him thus:--he forms first an egg of myrrh as large as -he is able to carry, and then he makes trial of carrying it, and when he -has made trial sufficiently, then he hollows out the egg and places his -father within it and plasters over with other myrrh that part of the egg -where he hollowed it out to put his father in, and when his father is -laid in it, it proves (they say) to be of the same weight as it was; -and after he has plastered it up, he conveys the whole to Egypt to the -temple of the Sun. Thus they say that this bird does. - -74. There are also about Thebes sacred serpents, not at all harmful to -men, which are small in size and have two horns growing from the top of -the head: these they bury when they die in the temple of Zeus, for to -this god they say that they are sacred. - -75. There is a region moreover in Arabia, situated nearly over against -the city of Buto, to which place I came to inquire about the winged -serpents: and when I came thither I saw bones of serpents and spines in -quantity so great that it is impossible to make report of the number, -and there were heaps of spines, some heaps large and others less large -and others smaller still than these, and these heaps were many in -number. This region in which the spines are scattered upon the ground -is of the nature of an entrance from a narrow mountain pass to a great -plain, which plain adjoins the plain of Egypt; and the story goes that -at the beginning of spring winged serpents from Arabia fly towards -Egypt, and the birds called ibises meet them at the entrance to this -country and do not suffer the serpents to go by but kill them. On -account of this deed it is (say the Arabians) that the ibis has come to -be greatly honoured by the Egyptians, and the Egyptians also agree that -it is for this reason that they honour these birds. - -76. The outward form of the ibis is this:--it is a deep black all over, -and has legs like those of a crane and a very curved beak, and in size -it is about equal to a rail: this is the appearance of the black kind -which fight with the serpents, but of those which most crowd round men's -feet (for there are two several kinds of ibises) the head is bare and -also the whole of the throat, and it is white in feathering except the -head and neck and the extremities of the wings and the rump (in all -these parts of which I have spoken it is a deep black), while in legs -and in the form of the head it resembles the other. As for the serpent -its form is like that of the watersnake; and it has wings not feathered -but most nearly resembling the wings of the bat. Let so much suffice as -has been said now concerning sacred animals. - -77. Of the Egyptians themselves, those who dwell in the part of Egypt -which is sown for crops 67 practise memory more than any other men and -are the most learned in history by far of all those of whom I have had -experience: and their manner of life is as follows:--For three successive -days in each month they purge, hunting after health with emetics and -clysters, and they think that all the diseases which exist are produced -in men by the food on which they live; for the Egyptians are from other -causes also the most healthy of all men next after the Libyans (in my -opinion on account of the seasons, because the seasons do not change, -for by the changes of things generally, and especially of the seasons, -diseases are most apt to be produced in men), and as to their diet, it -is as follows:--they eat bread, making loaves of maize, which they call -kyllestis, and they use habitually a wine made out of barley, for vines -they have not in their land. Of their fish some they dry in the sun and -then eat them without cooking, others they eat cured in brine. Of birds -they eat quails and ducks and small birds without cooking, after first -curing them; and everything else which they have belonging to the -class of birds or fishes, except such as have been set apart by them as -sacred, they eat roasted or boiled. - -78. In the entertainments of the rich among them, when they have -finished eating, a man bears round a wooden figure of a dead body in a -coffin, made as like the reality as may be both by painting and carving, -and measuring about a cubit or two cubits each way; 68 and this he shows -to each of those who are drinking together, saying: "When thou lookest -upon this, drink and be merry, for thou shalt be such as this when thou -art dead." Thus they do at their carousals. - -79. The customs which they practise are derived from their fathers and -they do not acquire others in addition; but besides other customary -things among them which are worthy of mention, they have one song, 6801 -that of Linos, the same who is sung of both in Phenicia and in Cyprus -and elsewhere, having however a name different according to the various -nations. This song agrees exactly with that which the Hellenes sing -calling on the name of Linos, 69 so that besides many other things -about which I wonder among those matters which concern Egypt, I wonder -especially about this, namely whence they got the song of Linos. 70 It -is evident however that they have sung this song from immemorial time, -and in the Egyptian tongue Linos is called Maneros. The Egyptians told -me that he was the only son of him who first became king of Egypt, and -that he died before his time and was honoured with these lamentations by -the Egyptians, and that this was their first and only song. - -80. In another respect the Egyptians are in agreement with some of the -Hellenes, namely with the Lacedemonians, but not with the rest, that is -to say, the younger of them when they meet the elder give way and move -out of the path, and when their elders approach they rise out of their -seat. In this which follows however they are not in agreement with any -of the Hellenes,--instead of addressing one another in the roads they do -reverence, lowering their hand down to their knee. - -81. They wear tunics of linen about their legs with fringes, which they -call calasiris; above these they have garments of white wool thrown -over: woollen garments however are not taken into the temples, nor are -they buried with them, for this is not permitted by religion. In these -points they are in agreement with the observances called Orphic and -Bacchic (which are really Egyptian), 71 and also with those of the -Pythagoreans, for one who takes part in these mysteries is also -forbidden by religious rule to be buried in woollen garments; and about -this there is a sacred story told. - -82. Besides these things the Egyptians have found out also to what god -each month and each day belongs, and what fortunes a man will meet with -who is born on any particular day, and how he will die, and what kind -of a man he will be: and these inventions were taken up by those of the -Hellenes who occupied themselves about poesy. Portents too have been -found out by them more than by all other men besides; for when a portent -has happened, they observe and write down the event which comes of it, -and if ever afterwards anything resembling this happens, they believe -that the event which comes of it will be similar. - -83. Their divination is ordered thus:--the art is assigned not to any -man, but to certain of the gods, for there are in their land Oracles of -Heracles, of Apollo, of Athene, of Artemis, of Ares, and of Zeus, and -moreover that which they hold most in honour of all, namely the Oracle -of Leto which is in the city of Buto. The manner of divination however -is not yet established among them according to the same fashion -everywhere, but is different in different places. - -84. The art of medicine among them is distributed thus:--each physician -is a physician of one disease and of no more; and the whole country is -full of physicians, for some profess themselves to be physicians of the -eyes, others of the head, others of the teeth, others of the affections -of the stomach, and others of the more obscure ailments. - -85. Their fashions of mourning and of burial are these:--Whenever any -household has lost a man who is of any regard amongst them, the whole -number of women of that house forthwith plaster over their heads or even -their faces with mud. Then leaving the corpse within the house they go -themselves to and fro about the city and beat themselves, with their -garments bound up by a girdle 72 and their breasts exposed, and with -them go all the women who are related to the dead man, and on the other -side the men beat themselves, they too having their garments bound up by -a girdle; and when they have done this, they then convey the body to the -embalming. - -86. In this occupation certain persons employ themselves regularly and -inherit this as a craft. These, whenever a corpse is conveyed to them, -show to those who brought it wooden models of corpses made like reality -by painting, and the best of the ways of embalming they say is that of -him whose name I think it impiety to mention when speaking of a matter -of such a kind; 73 the second which they show is less good than this and -also less expensive; and the third is the least expensive of all. Having -told them about this, they inquire of them in which way they desire the -corpse of their friend to be prepared. Then they after they have agreed -for a certain price depart out of the way, and the others being left -behind in the buildings embalm according to the best of these ways -thus:--First with a crooked iron tool they draw out the brain through the -nostrils, extracting it partly thus and partly by pouring in drugs; and -after this with a sharp stone of Ethiopia they make a cut along the side -and take out the whole contents of the belly, and when they have cleared -out the cavity and cleansed it with palm-wine they cleanse it again with -spices pounded up: then they fill the belly with pure myrrh pounded -up and with cassia and other spices except frankincense, and sew it -together again. Having so done they keep it for embalming covered up -in natron for seventy days, but for a longer time than this it is not -permitted to embalm it; and when the seventy days are past, they wash -the corpse and roll its whole body up in fine linen 74 cut into bands, -smearing these beneath with gum, 75 which the Egyptians use generally -instead of glue. Then the kinsfolk receive it from them and have a -wooden figure made in the shape of a man, and when they have had this -made they enclose the corpse, and having shut it up within, they store -it then in a sepulchral chamber, setting it to stand upright against the -wall. - -87. Thus they deal with the corpses which are prepared in the most -costly way; but for those who desire the middle way and wish to avoid -great cost they prepare the corpse as follows:--having filled their -syringes with the oil which is got from cedar-wood, with this they -forthwith fill the belly of the corpse, and this they do without having -either cut it open or taken out the bowels, but they inject the oil by -the breech, and having stopped the drench from returning back they keep -it then the appointed number of days for embalming, and on the last -of the days they let the cedar oil come out from the belly, which they -before put in; and it has such power that it brings out with it the -bowels and interior organs of the body dissolved; and the natron -dissolves the flesh, so that there is left of the corpse only the skin -and the bones. When they have done this they give back the corpse at -once in that condition without working upon it any more. - -88. The third kind of embalming, by which are prepared the bodies of -those who have less means, is as follows:--they cleanse out the belly -with a purge and then keep the body for embalming during the seventy -days, and at once after that they give it back to the bringers to carry -away. - -89. The wives of men of rank when they die are not given at once to be -embalmed, nor such women as are very beautiful or of greater regard -than others, but on the third or fourth day after their death (and -not before) they are delivered to the embalmers. They do so about this -matter in order that the embalmers may not abuse their women, for they -say that one of them was taken once doing so to the corpse of a woman -lately dead, and his fellow-craftsman gave information. - -90. Whenever any one, either of the Egyptians themselves or of -strangers, is found to have been carried off by a crocodile or brought -to his death by the river itself, the people of any city by which he may -have been cast up on land must embalm him and lay him out in the fairest -way they can and bury him in a sacred burial-place, nor may any of his -relations or friends besides touch him, but the priests of the Nile -themselves handle the corpse and bury it as that of one who was -something more than man. - -91. Hellenic usages they will by no means follow, and to speak generally -they follow those of no other men whatever. This rule is observed by -most of the Egyptians; but there is a large city named Chemmis in the -Theban district near Neapolis, and in this city there is a temple of -Perseus the son of Danae which is of a square shape, and round it grow -date-palms: the gateway of the temple is built of stone and of very -great size, and at the entrance of it stand two great statues of stone. -Within this enclosure is a temple-house 76 and in it stands an image -of Perseus. These people of Chemmis say that Perseus is wont often to -appear in their land and often within the temple, and that a sandal -which has been worn by him is found sometimes, being in length two -cubits, and whenever this appears all Egypt prospers. This they say, and -they do in honour of Perseus after Hellenic fashion thus,--they hold an -athletic contest, which includes the whole list of games, and they offer -in prizes cattle and cloaks and skins: and when I inquired why to them -alone Perseus was wont to appear, and wherefore they were separated from -all the other Egyptians in that they held an athletic contest, they said -that Perseus had been born of their city, for Danaos and Lynkeus were -men of Chemmis and had sailed to Hellas, and from them they traced a -descent and came down to Perseus: and they told me that he had come to -Egypt for the reason which the Hellenes also say, namely to bring from -Libya the Gorgon's head, and had then visited them also and recognised -all his kinsfolk, and they said that he had well learnt the name of -Chemmis before he came to Egypt, since he had heard it from his mother, -and that they celebrated an athletic contest for him by his own command. - -92. All these are customs practised by the Egyptians who dwell above the -fens: and those who are settled in the fen-land have the same customs -for the most part as the other Egyptians, both in other matters and also -in that they live each with one wife only, as do the Hellenes; but for -economy in respect of food they have invented these things besides:--when -the river has become full and the plains have been flooded, there grow -in the water great numbers of lilies, which the Egyptians call lotos; -these they cut with a sickle and dry in the sun, and then they pound -that which grows in the middle of the lotos and which is like the head -of a poppy, and they make of it loaves baked with fire. The root also -of this lotos is edible and has a rather sweet taste: 77 it is round -in shape and about the size of an apple. There are other lilies too, in -flower resembling roses, which also grow in the river, and from them the -fruit is produced in a separate vessel springing from the root by the -side of the plant itself, and very nearly resembles a wasp's comb: -in this there grow edible seeds in great numbers of the size of an -olive-stone, and they are eaten either fresh 78 or dried. Besides this -they pull up from the fens the papyrus which grows every year, and the -upper parts of it they cut off and turn to other uses, but that which is -left below for about a cubit in length they eat or sell: and those who -desire to have the papyrus at its very best bake it in an oven heated -red-hot, and then eat it. Some too of these people live on fish alone, -which they dry in the sun after having caught them and taken out the -entrails, and then when they are dry, they use them for food. - -93. Fish which swim in shoals are not much produced in the rivers, but -are bred in the lakes, and they do as follows:--When there comes upon -them the desire to breed, they swim out in shoals towards the sea; and -the males lead the way shedding forth their milt as they go, while the -females, coming after and swallowing it up, from it become impregnated: -and when they have become full of young in the sea they swim up back -again, each shoal to its own haunts. The same however no longer lead the -way as before, but the lead comes now to the females, and they leading -the way in shoals do just as the males did, that is to say they shed -forth their eggs by a few grains at a time, 79 and the males coming -after swallow them up. Now these grains are fish, and from the grains -which survive and are not swallowed, the fish grow which afterwards are -bred up. Now those of the fish which are caught as they swim out to sea -are found to be rubbed on the left side of the head, but those which are -caught as they swim up again are rubbed on the right side. This happens -to them because as they swim down to the sea they keep close to the land -on the left side of the river, and again as they swim up they keep to -the same side, approaching and touching the bank as much as they can, -for fear doubtless of straying from their course by reason of the -stream. When the Nile begins to swell, the hollow places of the land -and the depressions by the side of the river first begin to fill, as the -water soaks through from the river, and so soon as they become full of -water, at once they are all filled with little fishes; and whence -these are in all likelihood produced, I think that I perceive. In the -preceding year, when the Nile goes down, the fish first lay eggs in the -mud and then retire with the last of the retreating waters; and when -the time comes round again, and the water once more comes over the land, -from these eggs forthwith are produced the fishes of which I speak. - -94. Thus it is as regards the fish. And for anointing those of the -Egyptians who dwell in the fens use oil from the castor-berry, 80 which -oil the Egyptians call kiki, and thus they do:--they sow along the banks -of the rivers and pools these plants, which in a wild form grow of -themselves in the land of the Hellenes; these are sown in Egypt and -produce berries in great quantity but of an evil smell; and when they -have gathered these, some cut them up and press the oil from them, -others again roast them first and then boil them down and collect that -which runs away from them. The oil is fat and not less suitable for -burning than olive-oil, but it gives forth a disagreeable smell. - -95. Against the gnats, which are very abundant, they have contrived as -follows:--those who dwell above the fen-land are helped by the towers, to -which they ascend when they go to rest; for the gnats by reason of the -winds are not able to fly up high: but those who dwell in the fen-land -have contrived another way instead of the towers, and this is it:--every -man of them has got a casting net, with which by day he catches fish, -but in the night he uses it for this purpose, that is to say he puts the -casting-net round about the bed in which he sleeps, and then creeps in -under it and goes to sleep: and the gnats, if he sleeps rolled up in a -garment or a linen sheet, bite through these, but through the net they -do not even attempt to bite. - -96. Their boats with which they carry cargoes are made of the thorny -acacia, of which the form is very like that of the Kyrenian lotos, and -that which exudes from it is gum. From this tree they cut pieces of wood -about two cubits in length and arrange them like bricks, fastening -the boat together by running a great number of long bolts through the -two-cubit pieces; and when they have thus fastened the boat together, -they lay cross-pieces 81 over the top, using no ribs for the sides; and -within they caulk the seams with papyrus. They make one steering-oar for -it, which is passed through the bottom of the boat; and they have a mast -of acacia and sails of papyrus. These boats cannot sail up the river -unless there be a very fresh wind blowing, but are towed from the shore: -down-stream however they travel as follows:--they have a door-shaped -crate made of tamarisk wood and reed mats sewn together, and also a -stone of about two talents weight bored with a hole; and of these the -boatman lets the crate float on in front of the boat, fastened with a -rope, and the stone drag behind by another rope. The crate then, as the -force of the stream presses upon it, goes on swiftly and draws on the -baris (for so these boats are called), while the stone dragging after it -behind and sunk deep in the water keeps its course straight. These boats -they have in great numbers and some of them carry many thousands of -talents' burden. - -97. When the Nile comes over the land, the cities alone are seen rising -above the water, resembling more nearly than anything else the islands -in the Egean sea; for the rest of Egypt becomes a sea and the cities -alone rise above water. Accordingly, whenever this happens, they pass -by water not now by the channels of the river but over the midst of -the plain: for example, as one sails up from Naucratis to Memphis the -passage is then close by the pyramids, whereas the usual passage is not -the same even here, 82 but goes by the point of the Delta and the city -of Kercasoros; while if you sail over the plain to Naucratis from the -sea and from Canobos, you will go by Anthylla and the city called after -Archander. - -98. Of these Anthylla is a city of note and is especially assigned to -the wife of him who reigns over Egypt, to supply her with sandals, (this -is the case since the time when Egypt came to be under the Persians): -the other city seems to me to have its name from Archander the -son-in-law of Danaos, who was the son of Phthios, the son of Achaios; -for it is called the City of Archander. There might indeed be another -Archander, but in any case the name is not Egyptian. - -99. Hitherto my own observation and judgment and inquiry are the -vouchers for that which I have said; but from this point onwards I am -about to tell the history of Egypt according to that which I heard, to -which will be added also something of that which I have myself seen. - -Of Min, who first became king of Egypt, the priests said that on the -one hand he banked off the site of Memphis from the river: for the whole -stream of the river used to flow along by the sandy mountain-range on -the side of Libya, but Min formed by embankments that bend of the river -which lies to the South about a hundred furlongs above Memphis, and thus -he dried up the old stream and conducted the river so that it flowed in -the middle between the mountains: and even now this bend of the Nile is -by the Persians kept under very careful watch, that it may flow in the -channel to which it is confined, 83 and the bank is repaired every year; -for if the river should break through and overflow in this direction, -Memphis would be in danger of being overwhelmed by flood. When this Min, -who first became king, had made into dry land the part which was dammed -off, on the one hand, I say, he founded in it that city which is now -called Memphis; for Memphis too is in the narrow part of Egypt; 84 -and outside the city he dug round it on the North and West a lake -communicating with the river, for the side towards the East is barred by -the Nile itself. Then secondly he established in the city the temple of -Hephaistos a great work and most worthy of mention. - -100. After this man the priests enumerated to me from a papyrus roll -the names of other kings, three hundred and thirty in number; and in all -these generations of men eighteen were Ethiopians, one was a woman, a -native Egyptian, and the rest were men and of Egyptian race: and the -name of the woman who reigned was the same as that of the Babylonian -queen, namely Nitocris. Of her they said that desiring to take vengeance -for her brother, whom the Egyptians had slain when he was their king and -then, after having slain him, had given his kingdom to her,--desiring, -I say, to take vengeance for him, she destroyed by craft many of the -Egyptians. For she caused to be constructed a very large chamber under -ground, and making as though she would handsel it but in her mind -devising other things, she invited those of the Egyptians whom she knew -to have had most part in the murder, and gave a great banquet. Then -while they were feasting, she let in the river upon them by a secret -conduit of large size. Of her they told no more than this, except that, -when this had been accomplished, she threw herself into a room full of -embers, in order that she might escape vengeance. - -101. As for the other kings, they could tell me of no great works which -had been produced by them, and they said that they had no renown 85 -except only the last of them, Moris: he (they said) produced as a -memorial of himself the gateway of the temple of Hephaistos which is -turned towards the North Wind, and dug a lake, about which I shall set -forth afterwards how many furlongs of circuit it has, and in it built -pyramids of the size which I shall mention at the same time when I speak -of the lake itself. He, they said, produced these works, but of the rest -none produced any. - -102. Therefore passing these by I shall make mention of the king who -came after these, whose name was Sesostris. He (the priests said) first -of all set out with ships of war from the Arabian gulf and subdued those -who dwelt by the shores of the Erythraian Sea, until as he sailed he -came to a sea which could no further be navigated by reason of shoals: -then secondly, after he had returned to Egypt, according to the report -of the priests he took a great army 86 and marched over the continent, -subduing every nation which stood in his way: and those of them whom he -found valiant and fighting desperately for their freedom, in their lands -he set up pillars which told by inscriptions his own name and the name -of his country, and how he had subdued them by his power; but as to -those of whose cities he obtained possession without fighting or with -ease, on their pillars he inscribed words after the same tenor as he did -for the nations which had shown themselves courageous, and in addition -he drew upon them the hidden parts of a woman, desiring to signify by -this that the people were cowards and effeminate. - -103. Thus doing he traversed the continent, until at last he passed over -to Europe from Asia and subdued the Scythians and also the Thracians. -These, I am of opinion, were the furthest 87 people to which the -Egyptian army came, for in their country the pillars are found to have -been set up, but in the land beyond this they are no longer found. From -this point he turned and began to go back; and when he came to the river -Phasis, what happened then I cannot say for certain, whether the king -Sesostris himself divided off a certain portion of his army and left the -men there as settlers in the land, or whether some of his soldiers were -wearied by his distant marches and remained by the river Phasis. - -104. For the people of Colchis are evidently Egyptian, and this I -perceived for myself before I heard it from others. So when I had -come to consider the matter I asked them both; and the Colchians had -remembrance of the Egyptians more than the Egyptians of the Colchians; -but the Egyptians said they believed that the Colchians were a portion -of the army of Sesostris. That this was so I conjectured myself not -only because they are dark-skinned and have curly hair (this of itself -amounts to nothing, for there are other races which are so), but also -still more because the Colchians, Egyptians, and Ethiopians alone of -all the races of men have practised circumcision from the first. The -Phenicians and the Syrians 88 who dwell in Palestine confess themselves -that they have learnt it from the Egyptians, and the Syrians 89 about -the river Thermodon and the river Parthenios, and the Macronians, who -are their neighbours, say that they have learnt it lately from the -Colchians. These are the only races of men who practise circumcision, -and these evidently practise it in the same manner as the Egyptians. Of -the Egyptians themselves however and the Ethiopians, I am not able to -say which learnt from the other, for undoubtedly it is a most ancient -custom; but that the other nations learnt it by intercourse with the -Egyptians, this among others is to me a strong proof, namely that those -of the Phenicians who have intercourse with Hellas cease to follow the -example of the Egyptians in this matter, and do not circumcise their -children. - -105. Now let me tell another thing about the Colchians to show how they -resemble the Egyptians:--they alone work flax in the same fashion as the -Egyptians, 90 and the two nations are like one another in their whole -manner of living and also in their language: now the linen of Colchis -is called by the Hellenes Sardonic, whereas that from Egypt is called -Egyptian. - -106. The pillars which Sesostris of Egypt set up in the various -countries are for the most part no longer to be seen extant; but in -Syria Palestine I myself saw them existing with the inscription upon -them which I have mentioned and the emblem. Moreover in Ionia there are -two figures of this man carved upon rocks, one on the road by which one -goes from the land of Ephesos to Phocaia, and the other on the road from -Sardis to Smyrna. In each place there is a figure of a man cut in the -rock, of four cubits and a span in height, holding in his right hand a -spear and in his left a bow and arrows, and the other equipment which he -has is similar to this, for it is both Egyptian and Ethiopian: and from -the one shoulder to the other across the breast runs an inscription -carved in sacred Egyptian characters, saying thus, "This land with my -shoulders I won for myself." But who he is and from whence, he does not -declare in these places, though in other places he has declared this. -Some of those who have seen these carvings conjecture that the figure is -that of Memnon, but herein they are very far from the truth. - -107. As this Egyptian Sesostris was returning and bringing back many -men of the nations whose lands he had subdued, when he came (said the -priests) to Daphnai in the district of Pelusion on his journey home, his -brother to whom Sesostris had entrusted the charge of Egypt invited him -and with him his sons to a feast; and then he piled the house round -with brushwood and set it on fire: and Sesostris when he discovered this -forthwith took counsel with his wife, for he was bringing with him (they -said) his wife also; and she counselled him to lay out upon the pyre two -of his sons, which were six in number, and so to make a bridge over -the burning mass, and that they passing over their bodies should thus -escape. This, they said, Sesostris did, and two of his sons were burnt -to death in this manner, but the rest got away safe with their father. - -108. Then Sesostris, having returned to Egypt and having taken vengeance -on his brother, employed the multitude which he had brought in of those -whose lands he had subdued, as follows:--these were they who drew the -stones which in the reign of this king were brought to the temple of -Hephaistos, being of very great size; and also these were compelled to -dig all the channels which now are in Egypt; and thus (having no such -purpose) they caused Egypt, which before was all fit for riding and -driving, to be no longer fit for this from thenceforth: for from that -time forward Egypt, though it is plain land, has become all unfit for -riding and driving, and the cause has been these channels, which are -many and run in all directions. But the reason why the king cut up -the land was this, namely because those of the Egyptians who had their -cities not on the river but in the middle of the country, being in want -of water when the river went down from them, found their drink brackish -because they had it from wells. - -109. For this reason Egypt was cut up; and they said that this king -distributed the land to all the Egyptians, giving an equal square -portion to each man, and from this he made his revenue, having appointed -them to pay a certain rent every year: and if the river should take away -anything from any man's portion, he would come to the king and declare -that which had happened, and the king used to send men to examine and to -find out by measurement how much less the piece of land had become, in -order that for the future the man might pay less, in proportion to the -rent appointed: and I think that thus the art of geometry was found out -and afterwards came into Hellas also. For as touching the sun-dial 91 -and the gnomon 92 and the twelve divisions of the day, they were learnt -by the Hellenes from the Babylonians. - -110. He moreover alone of all the Egyptian kings had rule over Ethiopia; -and he left as memorials of himself in front of the temple of Hephaistos -two stone statues of thirty cubits each, representing himself and his -wife, and others of twenty cubits each representing his four sons: and -long afterwards the priest of Hephaistos refused to permit Dareios the -Persian to set up a statue of himself in front of them, saying that -deeds had not been done by him equal to those which were done by -Sesostris the Egyptian; for Sesostris had subdued other nations besides, -not fewer than he, and also the Scythians; but Dareios had not been able -to conquer the Scythians: wherefore it was not just that he should set -up a statue in front of those which Sesostris had dedicated, if he did -not surpass him in his deeds. Which speech, they say, Dareios took in -good part. - -111. Now after Sesostris had brought his life to an end, his son Pheros, -they told me, received in succession the kingdom, and he made no warlike -expedition, and moreover it chanced to him to become blind by reason of -the following accident:--when the river had come down in flood rising to -a height of eighteen cubits, higher than ever before that time, and had -gone over the fields, a wind fell upon it and the river became agitated -by waves: and this king (they say) moved by presumptuous folly took -a spear and cast it into the midst of the eddies of the stream; and -immediately upon this he had a disease of the eyes and was by it made -blind. For ten years then he was blind, and in the eleventh year there -came to him an oracle from the city of Buto saying that the time of his -punishment had expired, and that he should see again if he washed his -eyes with the water of a woman who had accompanied with her own husband -only and had not knowledge of other men: and first he made trial of his -own wife, and then, as he continued blind, he went on to try all the -women in turn; and when he had at last regained his sight he gathered -together all the women of whom he had made trial, excepting her by -whose means he had regained his sight, to one city which now is named -Erythrabolos, 93 and having gathered them to this he consumed them all -by fire, as well as the city itself; but as for her by whose means he -had regained his sight, he had her himself to wife. Then after he had -escaped the malady of his eyes he dedicated offerings at each one of the -temples which were of renown, and especially (to mention only that which -is most worthy of mention) he dedicated at the temple of the Sun works -which are worth seeing, namely two obelisks of stone, each of a single -block, measuring in length a hundred cubits each one and in breadth -eight cubits. - -112. After him, they said, there succeeded to the throne a man of -Memphis, whose name in the tongue of the Hellenes was Proteus; for whom -there is now a sacred enclosure at Memphis, very fair and well ordered, -lying on that side of the temple of Hephaistos which faces the North -Wind. Round about this enclosure dwell Phenicians of Tyre, and this -whole region is called the Camp of the Tyrians. 94 Within the enclosure -of Proteus there is a temple called the temple of the "foreign -Aphrodite," which temple I conjecture to be one of Helen the daughter of -Tyndareus, not only because I have heard the tale how Helen dwelt with -Proteus, but also especially because it is called by the name of the -"foreign Aphrodite," for the other temples of Aphrodite which there are -have none of them the addition of the word "foreign" to the name. - -113. And the priests told me, when I inquired, that the things -concerning Helen happened thus:--Alexander having carried off Helen was -sailing away from Sparta to his own land, and when he had come to the -Egean Sea contrary winds drove him from his course to the Sea of Egypt; -and after that, since the blasts did not cease to blow, he came to Egypt -itself, and in Egypt to that which is now named the Canobic mouth of the -Nile and to Taricheiai. Now there was upon the shore, as still there is -now, a temple of Heracles, in which if any man's slave take refuge and -have the sacred marks set upon him, giving himself over to the god, it -is not lawful to lay hands upon him; and this custom has continued -still unchanged from the beginning down to my own time. Accordingly the -attendants of Alexander, having heard of the custom which existed about -the temple, ran away from him, and sitting down as suppliants of the -god, accused Alexander, because they desired to do him hurt, telling -the whole tale how things were about Helen and about the wrong done to -Menelaos; and this accusation they made not only to the priests but also -to the warden of this river-mouth, whose name was Thonis. - -114. Thonis then having heard their tale sent forthwith a message to -Proteus at Memphis, which said as follows: "There hath come a stranger, -a Teucrian by race, who hath done in Hellas an unholy deed; for he hath -deceived the wife of his own host, and is come hither bringing with him -this woman herself and very much wealth, having been carried out of -his way by winds to thy land. 95 Shall we then allow him to sail out -unharmed, or shall we first take away from him that which he brought -with him?" In reply to this Proteus sent back a messenger who said thus: -"Seize this man, whosoever he may be, who has done impiety to his own -host, and bring him away into my presence, that I may know what he will -find to say." - -115. Hearing this, Thonis seized Alexander and detained his ships, and -after that he brought the man himself up to Memphis and with him Helen -and the wealth he had, and also in addition to them the suppliants. So -when all had been conveyed up thither, Proteus began to ask Alexander -who he was and from whence he was voyaging; and he both recounted to -him his descent and told him the name of his native land, and moreover -related of his voyage, from whence he was sailing. After this Proteus -asked him whence he had taken Helen; and when Alexander went astray in -his account and did not speak the truth, those who had become suppliants -convicted him of falsehood, relating in full the whole tale of the wrong -done. At length Proteus declared to them this sentence, saying, "Were -it not that I count it a matter of great moment not to slay any of those -strangers who being driven from their course by winds have come to my -land hitherto, I should have taken vengeance on thee on behalf of the -man of Hellas, seeing that thou, most base of men, having received from -him hospitality, didst work against him a most impious deed. For thou -didst go in to the wife of thine own host; and even this was not enough -for thee, but thou didst stir her up with desire and hast gone away with -her like a thief. Moreover not even this by itself was enough for thee, -but thou art come hither with plunder taken from the house of thy host. -Now therefore depart, seeing that I have counted it of great moment not -to be a slayer of strangers. This woman indeed and the wealth which thou -hast I will not allow thee to carry away, but I shall keep them safe for -the Hellene who was thy host, until he come himself and desire to carry -them off to his home; to thyself however and thy fellow-voyagers I -proclaim that ye depart from your anchoring within three days and go -from my land to some other; and if not, that ye will be dealt with as -enemies." - -116. This the priests said was the manner of Helen's coming to Proteus; -and I suppose that Homer also had heard this story, but since it was -not so suitable to the composition of his poem as the other which he -followed, he dismissed it finally, 96 making it clear at the same time -that he was acquainted with that story also: and according to the manner -in which he described 97 the wanderings of Alexander in the Iliad (nor -did he elsewhere retract that which he had said) it is clear that when -he brought Helen he was carried out of his course, wandering to various -lands, and that he came among other places to Sidon in Phenicia. Of this -the poet has made mention in the "prowess of Diomede," and the verses -run this: 98 - - - "There she had robes many-coloured, the works of women of Sidon, - Those whom her son himself the god-like of form Alexander - Carried from Sidon, what time the broad sea-path he sailed over - Bringing back Helene home, of a noble father begotten." - -And in the Odyssey also he has made mention of it in these verses: 99 - - - "Such had the daughter of Zeus, such drugs of exquisite cunning, - Good, which to her the wife of Thon, Polydamna, had given, - Dwelling in Egypt, the land where the bountiful meadow produces - Drugs more than all lands else, many good being mixed, many evil." - -And thus too Menelaos says to Telemachos: 100 - - - "Still the gods stayed me in Egypt, to come back hither desiring, - Stayed me from voyaging home, since sacrifice was due I performed not." - -In these lines he makes it clear that he knew of the wandering of -Alexander to Egypt, for Syria borders upon Egypt and the Phenicians, of -whom is Sidon, dwell in Syria. - -117. By these lines and by this passage 101 it is also most clearly -shown that the "Cyprian Epic" was not written by Homer but by some other -man: for in this it is said that on the third day after leaving -Sparta Alexander came to Ilion bringing with him Helen, having had a -"gently-blowing wind and a smooth sea," whereas in the Iliad it says -that he wandered from his course when he brought her. - -118. Let us now leave Homer and the "Cyprian" Epic; but this I will say, -namely that I asked the priests whether it is but an idle tale which -the Hellenes tell of that which they say happened about Ilion; and they -answered me thus, saying that they had their knowledge by inquiries from -Menelaos himself. After the rape of Helen there came indeed, they said, -to the Teucrian land a large army of Hellenes to help Menelaos; and -when the army had come out of the ships to land and had pitched its -camp there, they sent messengers to Ilion, with whom went also Menelaos -himself; and when these entered within the wall they demanded back Helen -and the wealth which Alexander had stolen from Menelaos and had taken -away; and moreover they demanded satisfaction for the wrongs done: and -the Teucrians told the same tale then and afterwards, both with oath and -without oath, namely that in deed and in truth they had not Helen nor -the wealth for which demand was made, but that both were in Egypt; and -that they could not justly be compelled to give satisfaction for that -which Proteus the king of Egypt had. The Hellenes however thought that -they were being mocked by them and besieged the city, until at last they -took it; and when they had taken the wall and did not find Helen, but -heard the same tale as before, then they believed the former tale and -sent Menelaos himself to Proteus. - -119. And Menelaos having come to Egypt and having sailed up to Memphis, -told the truth of these matters, and not only found great entertainment, -but also received Helen unhurt, and all his own wealth besides. Then -however, after he had been thus dealt with, Menelaos showed himself -ungrateful to the Egyptians; for when he set forth to sail away, -contrary winds detained him, and as this condition of things lasted -long, he devised an impious deed; for he took two children of natives -and made sacrifice of them. After this, when it was known that he had -done so, he became abhorred, and being pursued he escaped and got away -in his ships to Libya; but whither he went besides after this, the -Egyptians were not able to tell. Of these things they said that they -found out part by inquiries, and the rest, namely that which happened in -their own land, they related from sure and certain knowledge. - -120. Thus the priests of the Egyptians told me; and I myself also agree -with the story which was told of Helen, adding this consideration, -namely that if Helen had been in Ilion she would have been given up to -the Hellenes, whether Alexander consented or no; for Priam assuredly was -not so mad, nor yet the others of his house, that they were desirous to -run risk of ruin for themselves and their children and their city, in -order that Alexander might have Helen as his wife: and even supposing -that during the first part of the time they had been so inclined, yet -when many others of the Trojans besides were losing their lives as -often as they fought with the Hellenes, and of the sons of Priam himself -always two or three or even more were slain when a battle took place (if -one may trust at all to the Epic poets),--when, I say, things were coming -thus to pass, I consider that even if Priam himself had had Helen as his -wife, he would have given her back to the Achaians, if at least by so -doing he might be freed from the evils which oppressed him. Nor even -was the kingdom coming to Alexander next, so that when Priam was old the -government was in his hands; but Hector, who was both older and more of -a man than he, would have received it after the death of Priam; and -him it behoved not to allow his brother to go on with his wrong-doing, -considering that great evils were coming to pass on his account both to -himself privately and in general to the other Trojans. In truth however -they lacked the power to give Helen back; and the Hellenes did not -believe them, though they spoke the truth; because, as I declare my -opinion, the divine power was purposing to cause them utterly to perish, -and so make it evident to men that for great wrongs great also are the -chastisements which come from the gods. And thus have I delivered my -opinion concerning these matters. - -121. After Proteus, they told me, Rhampsinitos received in succession -the kingdom, who left as a memorial of himself that gateway to the -temple of Hephaistos which is turned towards the West, and in front of -the gateway he set up two statues, in height five-and-twenty cubits, of -which the one which stands on the North side is called by the Egyptians -Summer and the one on the South side Winter; and to that one which they -call Summer they do reverence and make offerings, while to the other -which is called Winter they do the opposite of these things. (a) This -king, they said, got great wealth of silver, which none of the kings -born after him could surpass or even come near to; and wishing to store -his wealth in safety he caused to be built a chamber of stone, one of -the walls whereof was towards the outside of his palace: and the builder -of this, having a design against it, contrived as follows, that is, he -disposed one of the stones in such a manner that it could be taken -out easily from the wall either by two men or even by one. So when the -chamber was finished, the king stored his money in it, and after some -time the builder, being near the end of his life, called to him his sons -(for he had two) and to them he related how he had contrived in building -the treasury of the king, and all in forethought for them, that they -might have ample means of living. And when he had clearly set forth to -them everything concerning the taking out of the stone, he gave them the -measurements, saying that if they paid heed to this matter they would be -stewards of the king's treasury. So he ended his life, and his sons made -no long delay in setting to work, but went to the palace by night, and -having found the stone in the wall of the chamber they dealt with it -easily and carried forth for themselves great quantity of the wealth -within. (b) And the king happening to open the chamber, he marvelled -when he saw the vessels falling short of the full amount, and he did not -know on whom he should lay the blame, since the seals were unbroken and -the chamber had been close shut; but when upon his opening the chamber -a second and a third time the money was each time seen to be diminished, -for the thieves did not slacken in their assaults upon it, he did as -follows:--having ordered traps to be made he set these round about the -vessels in which the money was; and when the thieves had come as at -former times and one of them had entered, then so soon as he came near -to one of the vessels he was straightway caught in the trap: and when he -perceived in what evil case he was, straightway calling his brother -he showed him what the matter was, and bade him enter as quickly as -possible and cut off his head, for fear lest being seen and known he -might bring about the destruction of his brother also. And to the other -it seemed that he spoke well, and he was persuaded and did so; and -fitting the stone into its place he departed home bearing with him the -head of his brother. (c) Now when it became day, the king entered into -the chamber and was very greatly amazed, seeing the body of the thief -held in the trap without his head, and the chamber unbroken, with no way -to come in or go out: and being at a loss he hung up the dead body of -the thief upon the wall and set guards there, with charge if they saw -any one weeping or bewailing himself to seize him and bring him before -the king. And when the dead body had been hung up, the mother was -greatly grieved, and speaking with the son who survived she enjoined -him, in whatever way he could, to contrive means by which he might -take down and bring home the body of his dead brother; and if he should -neglect to do this, she earnestly threatened that she would go and give -information to the king that he had the money. (d) So as the mother -dealt hardly with the surviving son, and he though saying many things -to her did not persuade her, he contrived for his purpose a device as -follows:--Providing himself with asses he filled some skins with wine and -laid them upon the asses, and after that he drove them along: and when -he came opposite to those who were guarding the corpse hung up, he drew -towards him two or three of the necks 102 of the skins and loosened the -cords with which they were tied. Then when the wine was running out, -he began to beat his head and cry out loudly, as if he did not know to -which of the asses he should first turn; and when the guards saw the -wine flowing out in streams, they ran together to the road with drinking -vessels in their hands and collected the wine that was poured out, -counting it so much gain; and he abused them all violently, making as if -he were angry, but when the guards tried to appease him, after a time -he feigned to be pacified and to abate his anger, and at length he drove -his asses out of the road and began to set their loads right. Then more -talk arose among them, and one or two of them made jests at him and -brought him to laugh with them; and in the end he made them a present of -one of the skins in addition to what they had. Upon that they lay down -there without more ado, being minded to drink, and they took him into -their company and invited him to remain with them and join them in their -drinking: so he (as may be supposed) was persuaded and stayed. Then as -they in their drinking bade him welcome in a friendly manner, he made -a present to them also of another of the skins; and so at length having -drunk liberally the guards became completely intoxicated; and being -overcome by sleep they went to bed on the spot where they had been -drinking. He then, as it was now far on in the night, first took down -the body of his brother, and then in mockery shaved the right cheeks of -all the guards; and after that he put the dead body upon the asses and -drove them away home, having accomplished that which was enjoined him by -his mother. (e) Upon this the king, when it was reported to him that the -dead body of the thief had been stolen away, displayed great anger; and -desiring by all means that it should be found out who it might be who -devised these things, did this (so at least they said, but I do not -believe the account),--he caused his own daughter to sit in the stews, -and enjoined her to receive all equally, and before having commerce with -any one to compel him to tell her what was the most cunning and what the -most unholy deed which had been done by him in all his life-time; and -whosoever should relate that which had happened about the thief, him she -must seize and not let him go out. Then as she was doing that which was -enjoined by her father, the thief, hearing for what purpose this was -done and having a desire to get the better of the king in resource, -did thus:--from the body of one lately dead he cut off the arm at the -shoulder and went with it under his mantle: and having gone in to the -daughter of the king, and being asked that which the others also were -asked, he related that he had done the most unholy deed when he cut off -the head of his brother, who had been caught in a trap in the king's -treasure-chamber, and the most cunning deed in that he made drunk the -guards and took down the dead body of his brother hanging up; and she -when she heard it tried to take hold of him, but the thief held out to -her in the darkness the arm of the corpse, which she grasped and held, -thinking that she was holding the arm of the man himself; but the thief -left it in her hands and departed, escaping through the door. (f) Now -when this also was reported to the king, he was at first amazed at the -ready invention and daring of the fellow, and then afterwards he sent -round to all the cities and made proclamation granting a free pardon to -the thief, and also promising a great reward if he would come into his -presence. The thief accordingly trusting to the proclamation came to -the king, and Rhampsinitos greatly marvelled at him, and gave him this -daughter of his to wife, counting him to be the most knowing of all men; -for as the Egyptians were distinguished from all other men, so was he -from the other Egyptians. - -122. After these things they said this king went down alive to that -place which by the Hellenes is called Hades, and there played at dice -with Demeter, and in some throws he overcame her and in others he was -overcome by her; and he came back again having as a gift from her a -handkerchief of gold: and they told me that because of the going down of -Rhampsinitos the Egyptians after he came back celebrated a feast, which -I know of my own knowledge also that they still observe even to my time; -but whether it is for this cause that they keep the feast or for -some other, I am not able to say. However, the priests weave a robe -completely on the very day of the feast, and forthwith they bind up the -eyes of one of them with a fillet, and having led him with the robe to -the way by which one goes to the temple of Demeter, they depart back -again themselves. This priest, they say, with his eyes bound up is led -by two wolves to the temple of Demeter, which is distant from the city -twenty furlongs, and then afterwards the wolves lead him back again from -the temple to the same spot. - -123. Now as to the tales told by the Egyptians, any man may accept them -to whom such things appear credible; as for me, it is to be understood -throughout the whole of the history 103 that I write by hearsay that -which is reported by the people in each place. The Egyptians say that -Demeter and Dionysos are rulers of the world below; and the Egyptians -are also the first who reported the doctrine that the soul of man is -immortal, and that when the body dies, the soul enters into another -creature which chances then to be coming to the birth, and when it has -gone the round of all the creatures of land and sea and of the air, it -enters again into a human body as it comes to the birth; and that it -makes this round in a period of three thousand years. This doctrine -certain Hellenes adopted, some earlier and some later, as if it were -of their own invention, and of these men I know the names but I abstain -from recording them. - -124. Down to the time when Rhampsinitos was king, they told me there -was in Egypt nothing but orderly rule, and Egypt prospered greatly; but -after him Cheops became king over them and brought them 104 to every -kind of evil: for he shut up all the temples, and having first kept them -from sacrificing there, he then bade all the Egyptians work for him. -So some were appointed to draw stones from the stone-quarries in the -Arabian mountains to the Nile, and others he ordered to receive the -stones after they had been carried over the river in boats, and to draw -them to those which are called the Libyan mountains; and they worked by -a hundred thousand men at a time, for each three months continually. Of -this oppression there passed ten years while the causeway was made by -which they drew the stones, which causeway they built, and it is a work -not much less, as it appears to me, than the pyramid; for the length -of it is five furlongs 105 and the breadth ten fathoms and the height, -where it is highest, eight fathoms, and it is made of stone smoothed -and with figures carved upon it. For this, they said, the ten years -were spent, and for the underground chambers on the hill upon which the -pyramids stand, which he caused to be made as sepulchral chambers for -himself in an island, having conducted thither a channel from the Nile. -For the making of the pyramid itself there passed a period of twenty -years; and the pyramid is square, each side measuring eight hundred -feet, and the height of it is the same. It is built of stone smoothed -and fitted together in the most perfect manner, not one of the stones -being less than thirty feet in length. - -125. This pyramid was made after the manner of steps, which some call -"rows" 106 and others "bases": 107 and when they had first made it thus, -they raised the remaining stones with machines made of short pieces of -timber, raising them first from the ground to the first stage of the -steps, and when the stone got up to this it was placed upon another -machine standing on the first stage, and so from this it was drawn to -the second upon another machine; for as many as were the courses of the -steps, so many machines there were also, or perhaps they transferred -one and the same machine, made so as easily to be carried, to each stage -successively, in order that they might take up the stones; for let it be -told in both ways, according as it is reported. However that may be, the -highest parts of it were finished first, and afterwards they proceeded -to finish that which came next to them, and lastly they finished the -parts of it near the ground and the lowest ranges. On the pyramid it is -declared in Egyptian writing how much was spent on radishes and onions -and leeks for the workmen, and if I rightly remember that which the -interpreter said in reading to me this inscription, a sum of one -thousand six hundred talents of silver was spent; and if this is so, how -much besides is likely to have been expended upon the iron with which -they worked, and upon bread and clothing for the workmen, seeing that -they were building the works for the time which has been mentioned and -were occupied for no small time besides, as I suppose, in the cutting -and bringing of the stones and in working at the excavation under the -ground? - -126. Cheops moreover came, they said, to such a pitch of wickedness, -that being in want of money he caused his own daughter to sit in the -stews, and ordered her to obtain from those who came a certain amount of -money (how much it was they did not tell me); but she not only obtained -the sum appointed by her father, but also she formed a design for -herself privately to leave behind her a memorial, and she requested each -man who came in to her to give her one stone upon her building: and of -these stones, they told me, the pyramid was built which stands in front -of the great pyramid in the middle of the three, 108 each side being one -hundred and fifty feet in length. - -127. This Cheops, the Egyptians said, reigned fifty years; and after -he was dead his brother Chephren succeeded to the kingdom. This king -followed the same manner as the other, both in all the rest and also in -that he made a pyramid, not indeed attaining to the measurements of that -which was built by the former (this I know, having myself also measured -it), and moreover 109 there are no underground chambers beneath nor does -a channel come from the Nile flowing to this one as to the other, in -which the water coming through a conduit built for it flows round an -island within, where they say that Cheops himself is laid: but for a -basement he built the first course of Ethiopian stone of divers colours; -and this pyramid he made forty feet lower than the other as regards -size, 110 building it close to the great pyramid. These stand both upon -the same hill, which is about a hundred feet high. And Chephren they -said reigned fifty and six years. - -128. Here then they reckon one hundred and six years, during which they -say that there was nothing but evil for the Egyptians, and the temples -were kept closed and not opened during all that time. These kings the -Egyptians by reason of their hatred of them are not very willing to -name; nay, they even call the pyramids after the name of Philitis 111 -the shepherd, who at that time pastured flocks in those regions. - -129. After him, they said, Mykerinos became king over Egypt, who was the -son of Cheops; and to him his father's deeds were displeasing, and he -both opened the temples and gave liberty to the people, who were ground -down to the last extremity of evil, to return to their own business and -to their sacrifices;: also he gave decisions of their causes juster -than those of all the other kings besides. In regard to this then they -commend this king more than all the other kings who had arisen in Egypt -before him; for he not only gave good decisions, but also when a man -complained of the decision, he gave him recompense from his own goods -and thus satisfied his desire. But while Mykerinos was acting mercifully -to his subjects and practising this conduct which has been said, -calamities befell him, of which the first was this, namely that his -daughter died, the only child whom he had in his house: and being above -measure grieved by that which had befallen him, and desiring to bury his -daughter in a manner more remarkable than others, he made a cow of -wood, which he covered over with gold, and then within it he buried this -daughter who, as I said, had died. - -130. This cow was not covered up in the ground, but it might be seen -even down to my own time in the city of Sais, placed within the royal -palace in a chamber which was greatly adorned; and they offer incense of -all kinds before it every day, and each night a lamp burns beside it all -through the night. Near this cow in another chamber stand images of the -concubines of Mykerinos, as the priests at Sais told me; for there are -in fact colossal wooden statues, in number about twenty, made with naked -bodies; but who they are I am not able to say, except only that which is -reported. - -131. Some however tell about this cow and the colossal statues the -following tale, namely that Mykerinos was enamoured of his own daughter -and afterwards ravished her; and upon this they say that the girl -strangled herself for grief, and he buried her in this cow; and her -mother cut off the hands of the maids who had betrayed the daughter to -her father; wherefore now the images of them have suffered that which -the maids suffered in their life. In thus saying they speak idly, as it -seems to me, especially in what they say about the hands of the statues; -for as to this, even we ourselves saw that their hands had dropped off -from lapse of time, and they were to be seen still lying at their feet -even down to my time. - -132. The cow is covered up with a crimson robe, except only the head and -the neck, which are seen, overlaid with gold very thickly; and between -the horns there is the disc of the sun figured in gold. The cow is not -standing up but kneeling, and in size it is equal to a large living cow. -Every year it is carried forth from the chamber, at those times, I say, -the Egyptians beat themselves for that god whom I will not name upon -occasion of such a matter; at these times, I say, they also carry forth -the cow to the light of day, for they say that she asked of her father -Mykerinos, when she was dying, that she might look upon the sun once in -the year. - -133. After the misfortune of his daughter it happened, they said, -secondly to this king as follows:--An oracle came to him from the city -of Buto, saying that he was destined to live but six years more, in the -seventh year to end his life: and he being indignant at it sent to the -Oracle a reproach against the god, 112 making complaint in reply that -whereas his father and uncle, who had shut up the temples and had not -only not remembered the gods, but also had been destroyers of men, had -lived for a long time, he himself, who practised piety, was destined to -end his life so soon: and from the Oracle there came a second message, -which said that it was for this very cause that he was bringing his life -to a swift close; 113 for he had not done that which it was appointed -for him to do, since it was destined that Egypt should suffer evils for -a hundred and fifty years, and the two kings who had risen before him -had perceived this, but he had not. Mykerinos having heard this, and -considering that this sentence had been passed upon him beyond recall, -procured many lamps, and whenever night came on he lighted these and -began to drink and take his pleasure, ceasing neither by day nor -by night; and he went about to the fen-country and to the woods and -wherever he heard there were the most suitable places for enjoyment. -This he devised (having a mind to prove that the Oracle spoke falsely) -in order that he might have twelve years of life instead of six, the -nights being turned into days. - -134. This king also left behind him a pyramid, much smaller than that of -his father, of a square shape and measuring on each side three hundred -feet lacking twenty, built moreover of Ethiopian stone up to half the -height. This pyramid some of the Hellenes say was built by the courtesan -Rhodopis, not therein speaking rightly: and besides this it is evident -to me that they who speak thus do not even know who Rhodopis was, -for otherwise they would not have attributed to her the building of a -pyramid like this, on which have been spent (so to speak) innumerable -thousands of talents: moreover they do not know that Rhodopis flourished -in the reign of Amasis, and not in this king's reign; for Rhodopis lived -very many years later than the kings who left behind the pyramids. By -descent she was of Thrace, and she was a slave of Iadmon the son of -Hephaistopolis a Samian, and a fellow-slave of Esop the maker of fables; -for he too was once the slave of Iadmon, as was proved especially -in this fact, namely that when the people of Delphi repeatedly made -proclamation in accordance with an oracle, to find some one who would -take up 114 the blood-money for the death of Esop, no one else appeared, -but at length the grandson of Iadmon, called Iadmon also, took it up; -and thus it is shown that Esop too was the slave of Iadmon. - -135. As for Rhodopis, she came to Egypt brought by Xanthes the Samian, -and having come thither to exercise her calling she was redeemed -from slavery for a great sum by a man of Mytilene, Charaxos son of -Scamandronymos and brother of Sappho the lyric poet. Thus was Rhodopis -set free, and she remained in Egypt and by her beauty won so much liking -that she made great gain of money for one like Rhodopis, 115 though not -enough to suffice for the cost of such a pyramid as this. In truth there -is no need to ascribe to her very great riches, considering that the -tithe of her wealth may still be seen even to this time by any one -who desires it: for Rhodopis wished to leave behind her a memorial of -herself in Hellas, namely to cause a thing to be made such as happens -not to have been thought of or dedicated in a temple by any besides, and -to dedicate this at Delphi as a memorial of herself. Accordingly with -the tithe of her wealth she caused to be made spits of iron of size -large enough to pierce a whole ox, and many in number, going as far -therein as her tithe allowed her, and she sent them to Delphi: these -are even at the present time lying there, heaped all together behind the -altar which the Chians dedicated, and just opposite to the cell of the -temple. 116 Now at Naucratis, as it happens, the courtesans are rather -apt to win credit; 117 for this woman first, about whom the story to -which I refer is told, became so famous that all the Hellenes without -exception come to know the name of Rhodopis, and then after her one -whose name was Archidiche became a subject of song over all Hellas, -though she was less talked of than the other. As for Charaxos, when -after redeeming Rhodopis he returned back to Mytilene, Sappho in an ode -violently abused him. 118 Of Rhodopis then I shall say no more. - -136. After Mykerinos the priests said Asychis became king of Egypt, -and he made for Hephaistos the temple gateway 119 which is towards the -sunrising, by far the most beautiful and the largest of the gateways; -for while they all have figures carved upon them and innumerable -ornaments of building 120 besides, this has them very much more than -the rest. In this king's reign they told me that, as the circulation of -money was very slow, a law was made for the Egyptians that a man might -have that money lent to him which he needed, by offering as security -the dead body of his father; and there was added moreover to this law -another, namely that he who lent the money should have a claim also to -the whole sepulchral chamber belonging to him who received it, and that -the man who offered that security should be subject to this penalty, -if he refused to pay back the debt, namely that neither the man himself -should be allowed to have burial when he died, either in that family -burial-place or in any other, nor should he be allowed to bury any one -of his kinsmen whom he lost by death. This king desiring to surpass the -kings of Egypt who had arisen before him left as a memorial of himself -a pyramid which he made of bricks, and on it there is an inscription -carved in stone and saying thus: "Despise not me in comparison with the -pyramids of stone, seeing that I excel them as much as Zeus excels the -other gods; for with a pole they struck into the lake, and whatever -of the mud attached itself to the pole, this they gathered up and made -bricks, and in such manner they finished me." - -Such were the deeds which this king performed; - -137, and after him reigned a blind man of the city of Anysis, whose -name was Anysis. In his reign the Ethiopians and Sabacos the king of the -Ethiopians marched upon Egypt with a great host of men; so this blind -man departed, flying to the fen-country, and the Ethiopian was king -over Egypt for fifty years, during which he performed deeds as -follows:--whenever any man of the Egyptians committed any transgression, -he would never put him to death, but he gave sentence upon each man -according to the greatness of the wrong-doing, appointing them work at -throwing up an embankment before that city from whence each man came of -those who committed wrong. Thus the cities were made higher still than -before; for they were embanked first by those who dug the channels in -the reign of Sesostris, and then secondly in the reign of the Ethiopian, -and thus they were made very high: and while other cities in Egypt also -stood 121 high, I think in the town at Bubastis especially the earth was -piled up. In this city there is a temple very well worthy of mention, -for though there are other temples which are larger and built with more -cost, none more than this is a pleasure to the eyes. Now Bubastis in the -Hellenic tongue is Artemis, - -138, and her temple is ordered thus:--Except the entrance it is -completely surrounded by water; for channels come in from the Nile, not -joining one another, but each extending as far as the entrance of the -temple, one flowing round on the one side and the other on the other -side, each a hundred feet broad and shaded over with trees; and the -gateway has a height of ten fathoms, and it is adorned with figures six -cubits high, very noteworthy. This temple is in the middle of the city -and is looked down upon from all sides as one goes round, for since the -city has been banked up to a height, while the temple has not been moved -from the place where it was at the first built, it is possible to look -down into it: and round it runs a stone wall with figures carved upon -it, while within it there is a grove of very large trees planted round -a large temple-house, within which is the image of the goddess: and the -breadth and length of the temple is a furlong every way. Opposite the -entrance there is a road paved with stone for about three furlongs, -which leads through the market-place towards the East, with a breadth -of about four hundred feet; and on this side and on that grow trees of -height reaching to heaven: and the road leads to the temple of Hermes. -This temple then is thus ordered. - -139. The final deliverance from the Ethiopian came about (they said) -as follows:--he fled away because he had seen in his sleep a vision, in -which it seemed to him that a man came and stood by him and counselled -him to gather together all the priests of Egypt and cut them asunder in -the midst. Having seen this dream, he said that it seemed to him that -the gods were foreshowing him this to furnish an occasion against him, -122 in order that he might do an impious deed with respect to religion, -and so receive some evil either from the gods or from men: he would not -however do so, but in truth (he said) the time had expired, during -which it had been prophesied to him that he should rule Egypt before -he departed thence. For when he was in Ethiopia the Oracles which the -Ethiopians consult had told him that it was fated for him to rule Egypt -fifty years: since then this time was now expiring, and the vision of -the dream also disturbed him, Sabacos departed out of Egypt of his own -free will. - -140. Then when the Ethiopian had gone away out of Egypt, the blind man -came back from the fen-country and began to rule again, having lived -there during fifty years upon an island which he had made by heaping up -ashes and earth: for whenever any of the Egyptians visited him bringing -food, according as it had been appointed to them severally to do without -the knowledge of the Ethiopian, he bade them bring also some ashes for -their gift. 123 This island none was able to find before Amyrtaios; that -is, for more than seven hundred years 124 the kings who arose before -Amyrtaios were not able to find it. Now the name of this island is Elbo, -and its size is ten furlongs each way. - -141. After him there came to the throne the priest of Hephaistos, whose -name was Sethos. This man, they said, neglected and held in no regard -the warrior class of the Egyptians, considering that he would have no -need of them; and besides other slights which he put upon them, he also -took from them the yokes of corn-land 125 which had been given to them -as a special gift in the reigns of the former kings, twelve yokes -to each man. After this, Sanacharib king of the Arabians and of the -Assyrians marched a great host against Egypt. Then the warriors of the -Egyptians refused to come to the rescue, and the priest, being driven -into a strait, entered into the sanctuary of the temple 126 and bewailed -to the image of the god the danger which was impending over him; and as -he was thus lamenting, sleep came upon him, and it seemed to him in his -vision that the god came and stood by him and encouraged him, saying -that he should suffer no evil if he went forth to meet the army of -the Arabians; for he himself would send him helpers. Trusting in -these things seen in sleep, he took with him, they said, those of the -Egyptians who were willing to follow him, and encamped in Pelusion, for -by this way the invasion came: and not one of the warrior class followed -him, but shop-keepers and artisans and men of the market. Then after -they came, there swarmed by night upon their enemies mice of the fields, -and ate up their quivers and their bows, and moreover the handles of -their shields, so that on the next day they fled, and being without -defence of arms great numbers fell. And at the present time this king -stands in the temple of Hephaistos in stone, holding upon his hand a -mouse, and by letters inscribed he says these words: "Let him who looks -upon me learn to fear the gods." - -142. So far in the story the Egyptians and the priests were they who -made the report, declaring that from the first king down to this -priest of Hephaistos who reigned last, there had been three hundred and -forty-one generations of men, and that in them there had been the same -number of chief-priests and of kings: but three hundred generations -of men are equal to ten thousand years, for a hundred years is three -generations of men; and in the one-and-forty generations which remain, -those I mean which were added to the three hundred, there are one -thousand three hundred and forty years. Thus in the period of eleven -thousand three hundred and forty years they said that there had arisen -no god in human form; nor even before that time or afterwards among the -remaining kings who arose in Egypt, did they report that anything of -that kind had come to pass. In this time they said that the sun had -moved four times from his accustomed place of rising, and where he now -sets he had thence twice had his rising, and in the place from whence he -now rises he had twice had his setting; 127 and in the meantime nothing -in Egypt had been changed from its usual state, neither that which comes -from the earth nor that which comes to them from the river nor that -which concerns diseases or deaths. - -143. And formerly when Hecataios the historian was in Thebes, and had -traced his descent and connected his family with a god in the sixteenth -generation before, the priests of Zeus did for him much the same as they -did for me (though I had not traced my descent). They led me into the -sanctuary of the temple, which is of great size, and they counted up the -number, showing colossal wooden statues in number the same as they said; -for each chief-priest there sets up in his lifetime an image of himself: -accordingly the priests, counting and showing me these, declared to me -that each one of them was a son succeeding his own father, and they went -up through the series of images from the image of the one who had -died last, until they had declared this of the whole number. And when -Hecataios had traced his descent and connected his family with a god in -the sixteenth generation, they traced a descent in opposition to this, -besides their numbering, not accepting it from him that a man had been -born from a god; and they traced their counter-descent thus, saying that -each one of the statues had been piromis son of piromis, until they had -declared this of the whole three hundred and forty-five statues, each -one being surnamed piromis; and neither with a god nor a hero did -they connect their descent. Now piromis means in the tongue of Hellas -"honourable and good man." - -144. From their declaration then it followed, that they of whom the -images were had been of form like this, and far removed from being gods: -but in the time before these men they said that gods were the rulers in -Egypt, not mingling 128 with men, and that of these always one had power -at a time; and the last of them who was king over Egypt was Oros the son -of Osiris, whom the Hellenes call Apollo: he was king over Egypt last, -having deposed Typhon. Now Osiris in the tongue of Hellas is Dionysos. - -145. Among the Hellenes Heracles and Dionysos and Pan are accounted the -latest-born of the gods; but with the Egyptians Pan is a very ancient -god, and he is one of those which are called the eight gods, while -Heracles is of the second rank, who are called the twelve gods, and -Dionysos is of the third rank, namely of those who were born of the -twelve gods. Now as to Heracles I have shown already how many years old -he is according to the Egyptians themselves, reckoning down to the -reign of Amasis, and Pan is said to have existed for yet more years than -these, and Dionysos for the smallest number of years as compared with -the others; and even for this last they reckon down to the reign of -Amasis fifteen thousand years. This the Egyptians say that they know for -a certainty, since they always kept a reckoning and wrote down the years -as they came. Now the Dionysos who is said to have been born of Semele -the daughter of Cadmos, was born about sixteen hundred years before my -time, and Heracles who was the son of Alcmene, about nine hundred years, -and that Pan who was born of Penelope, for of her and of Hermes Pan is -said by the Hellenes to have been born, came into being later than the -wars of Troy, about eight hundred years before my time. - -146. Of these two accounts every man may adopt that one which he shall -find the more credible when he hears it. I however, for my part, have -already declared my opinion about them. 129 For if these also, like -Heracles the son of Amphitryon, had appeared before all men's eyes and -had lived their lives to old age in Hellas, I mean Dionysos the son of -Semele and Pan the son of Penelope, then one would have said that these -also 130 had been born mere men, having the names of those gods who had -come into being long before: but as it is, with regard to Dionysos the -Hellenes say that as soon as he was born Zeus sewed him up in his thigh -and carried him to Nysa, which is above Egypt in the land of Ethiopia; -and as to Pan, they cannot say whither he went after he was born. Hence -it has become clear to me that the Hellenes learnt the names of these -gods later than those of the other gods, and trace their descent as if -their birth occurred at the time when they first learnt their names. - -Thus far then the history is told by the Egyptians themselves; - -147, but I will now recount that which other nations also tell, and the -Egyptians in agreement with the others, of that which happened in this -land: and there will be added to this also something of that which I -have myself seen. - -Being set free after the reign of the priest of Hephaistos, the -Egyptians, since they could not live any time without a king, set up -over them twelve kings, having divided all Egypt into twelve parts. -These made intermarriages with one another and reigned, making agreement -that they would not put down one another by force, nor seek to get an -advantage over one another, but would live in perfect friendship: and -the reason why they made these agreements, guarding them very strongly -from violation, was this, namely that an oracle had been given to them -at first when they began to exercise their rule, that he of them who -should pour a libation with a bronze cup in the temple of Hephaistos, -should be king of all Egypt (for they used to assemble together in all -the temples). - -148. Moreover they resolved to join all together and leave a memorial of -themselves; and having so resolved they caused to be made a labyrinth, -situated a little above the lake of Moiris and nearly opposite to that -which is called the City of Crocodiles. This I saw myself, and I found -it greater than words can say. For if one should put together and reckon -up all the buildings and all the great works produced by the Hellenes, -they would prove to be inferior in labour and expense to this labyrinth, -though it is true that both the temple at Ephesos and that at Samos are -works worthy of note. The pyramids also were greater than words can say, -and each one of them is equal to many works of the Hellenes, great -as they may be; but the labyrinth surpasses even the pyramids. It has -twelve courts covered in, with gates facing one another, six upon the -North side and six upon the South, joining on one to another, and the -same wall surrounds them all outside; and there are in it two kinds of -chambers, the one kind below the ground and the other above upon these, -three thousand in number, of each kind fifteen hundred. The upper set -of chambers we ourselves saw, going through them, and we tell of them -having looked upon them with our own eyes; but the chambers under ground -we heard about only; for the Egyptians who had charge of them were -not willing on any account to show them, saying that here were the -sepulchres of the kings who had first built this labyrinth and of the -sacred crocodiles. Accordingly we speak of the chambers below by what we -received from hearsay, while those above we saw ourselves and found them -to be works of more than human greatness. For the passages through the -chambers, and the goings this way and that way through the courts, which -were admirably adorned, afforded endless matter for marvel, as we went -through from a court to the chambers beyond it, and from the chambers -to colonnades, and from the colonnades to other rooms, and then from the -chambers again to other courts. Over the whole of these is a roof made -of stone like the walls; and the walls are covered with figures carved -upon them, each court being surrounded with pillars of white stone -fitted together most perfectly; and at the end of the labyrinth, by -the corner of it, there is a pyramid of forty fathoms, upon which large -figures are carved, and to this there is a way made under ground. - -149. Such is this labyrinth; but a cause for marvel even greater than -this is afforded by the lake, which is called the lake of Moiris, along -the side of which this labyrinth is built. The measure of its circuit is -three thousand six hundred furlongs 131 (being sixty schoines), and this -is the same number of furlongs as the extent of Egypt itself along the -sea. The lake lies extended lengthwise from North to South, and in depth -where it is deepest it is fifty fathoms. That this lake is artificial -and formed by digging is self-evident, for about in the middle of the -lake stand two pyramids, each rising above the water to a height of -fifty fathoms, the part which is built below the water being of just the -same height; and upon each is placed a colossal statue of stone sitting -upon a chair. Thus the pyramids are a hundred fathoms high; and these -hundred fathoms are equal to a furlong of six hundred feet, the fathom -being measured as six feet or four cubits, the feet being four palms -each, and the cubits six. The water in the lake does not come from the -place where it is, for the country there is very deficient in water, but -it has been brought thither from the Nile by a canal: and for six months -the water flows into the lake, and for six months out into the Nile -again; and whenever it flows out, then for the six months it brings -into the royal treasury a talent of silver a day from the fish which are -caught, and twenty pounds 132 when the water comes in. - -150. The natives of the place moreover said that this lake had an -outlet under ground to the Syrtis which is in Libya, turning towards the -interior of the continent upon the Western side and running along by -the mountain which is above Memphis. Now since I did not see anywhere -existing the earth dug out of this excavation (for that was a matter -which drew my attention), I asked those who dwelt nearest to the lake -where the earth was which had been dug out. These told me to what place -it had been carried away; and I readily believed them, for I knew by -report that a similar thing had been done at Nineveh, the city of the -Assyrians. There certain thieves formed a design once to carry away the -wealth of Sardanapallos son of Ninos, the king, which wealth was very -great and was kept in treasure-houses under the earth. Accordingly they -began from their own dwelling, and making estimate of their direction -they dug under ground towards the king's palace; and the earth which was -brought out of the excavation they used to carry away, when night came -on, to the river Tigris which flows by the city of Nineveh, until at -last they accomplished that which they desired. Similarly, as I heard, -the digging of the lake in Egypt was effected, except that it was done -not by night but during the day; for as they dug the Egyptians carried -to the Nile the earth which was dug out; and the river, when it received -it, would naturally bear it away and disperse it. Thus is this lake said -to have been dug out. - -151. Now the twelve kings continued to rule justly, but in course of -time it happened thus:--After sacrifice in the temple of Hephaistos -they were about to make libation on the last day of the feast, and the -chief-priest, in bringing out for them the golden cups with which they -had been wont to pour libations, missed his reckoning and brought eleven -only for the twelve kings. Then that one of them who was standing last -in order, namely Psammetichos, since he had no cup took off from his -head his helmet, which was of bronze, and having held it out to receive -the wine he proceeded to make libation: likewise all the other kings -were wont to wear helmets and they happened to have them then. Now -Psammetichos held out his helmet with no treacherous meaning; but they -taking note of that which had been done by Psammetichos and of the -oracle, namely how it had been declared to them that whosoever of them -should make libation with a bronze cup should be sole king of Egypt, -recollecting, I say, the saying of the Oracle, they did not indeed deem -it right to slay Psammetichos, since they found by examination that he -had not done it with any forethought, but they determined to strip him -of almost all his power and to drive him away into the fen-country, and -that from the fen-country he should not hold any dealings with the rest -of Egypt. - -152. This Psammetichos had formerly been a fugitive from the Ethiopian -Sabacos who had killed his father Necos, from him, I say, he had -then been a fugitive in Syria; and when the Ethiopian had departed in -consequence of the vision of the dream, the Egyptians who were of the -district of Sais brought him back to his own country. Then afterwards, -when he was king, it was his fate to be a fugitive a second time -on account of the helmet, being driven by the eleven kings into the -fen-country. So then holding that he had been grievously wronged by -them, he thought how he might take vengeance on those who had driven -him out: and when he had sent to the Oracle of Leto in the city of Buto, -where the Egyptians have their most truthful Oracle, there was given to -him the reply that vengeance would come when men of bronze appeared from -the sea. And he was strongly disposed not to believe that bronze men -would come to help him; but after no long time had passed, certain -Ionians and Carians who had sailed forth for plunder were compelled to -come to shore in Egypt, and they having landed and being clad in bronze -armour, one of the Egyptians, not having before seen men clad in bronze -armour, came to the fen-land and brought a report to Psammetichos that -bronze men had come from the sea and were plundering the plain. So he, -perceiving that the saying of the Oracle was coming to pass, dealt in a -friendly manner with the Ionians and Carians, and with large promises he -persuaded them to take his part. Then when he had persuaded them, with -the help of those Egyptians who favoured his cause and of these foreign -mercenaries he overthrew the kings. - -153. Having thus got power over all Egypt, Psammetichos made for -Hephaistos that gateway of the temple at Memphis which is turned towards -the South Wind; and he built a court for Apis, in which Apis is kept -when he appears, opposite to the gateway of the temple, surrounded all -with pillars and covered with figures; and instead of columns there -stand to support the roof of the court colossal statues twelve cubits -high. Now Apis is in the tongue of the Hellenes Epaphos. - -154. To the Ionians and to the Carians who had helped him Psammetichos -granted portions of land to dwell in, opposite to one another with -the river Nile between, and these were called "Encampments": 133 these -portions of land he gave them, and he paid them besides all that he had -promised: moreover he placed with them Egyptian boys to have them taught -the Hellenic tongue; and from these, who learnt the language thoroughly, -are descended the present class of interpreters in Egypt. Now the -Ionians and Carians occupied these portions of land for a long time, and -they are towards the sea a little below the city of Bubastis, on that -which is called the Pelusian mouth of the Nile. These men king Amasis -afterwards removed from thence and established them at Memphis, making -them into a guard for himself against the Egyptians: and they being -settled in Egypt, we who are Hellenes know by intercourse with them -the certainty of all that which happened in Egypt beginning from king -Psammetichos and afterwards; for these were the first men of foreign -tongue who settled in Egypt: and in the land from which they were -removed there still remained down to my time the sheds where their ships -were drawn up and the ruins of their houses. - -Thus then Psammetichos obtained Egypt: - -155, and of the Oracle which is in Egypt I have made mention often -before this, and now I will give an account of it, seeing that it is -worthy to be described. This Oracle which is in Egypt is sacred to Leto, -and it is established in a great city near that mouth of the Nile which -is called Sebennytic, as one sails up the river from the sea; and the -name of this city where the Oracle is found is Buto, as I have said -before in mentioning it. In this Buto there is a temple of Apollo and -Artemis; and the temple-house 134 of Leto, in which the Oracle is, is -both great in itself and has a gateway of the height of ten fathoms: but -that which caused me most to marvel of the things to be seen there, I -will now tell. There is in this sacred enclosure a house of Leto made of -one single stone as regards both height and length, and of which all the -walls are in these two directions equal, each being forty cubits; and -for the covering in of the roof there lies another stone upon the top, -the cornice measuring four cubits. 135 - -156. This house then of all the things that were to be seen by me in -that temple is the most marvellous, and among those which come next is -the island called Chemmis. This is situated in a deep and broad lake -by the side of the temple at Buto, and it is said by the Egyptians -that this island is a floating island. I myself did not see it either -floating about or moved from its place, and I feel surprise at hearing -of it, wondering if it be indeed a floating island. In this island of -which I speak there is a great temple-house of Apollo, and three several -altars are set up within, and there are planted in the island many -palm-trees and other trees, both bearing fruit and not bearing fruit. -And the Egyptians, when they say that it is floating, add this story, -namely that in this island, which formerly was not floating, Leto, being -one of the eight gods who came into existence first, and dwelling in the -city of Buto where she has this Oracle, received Apollo from Isis as a -charge and preserved him, concealing him in the island which is said now -to be a floating island, at that time when Typhon came after him seeking -everywhere and desiring to find the son of Osiris. Now they say that -Apollo and Artemis are children of Dionysos and of Isis, and that Leto -became their nurse and preserver; and in the Egyptian tongue Apollo is -Oros, Demeter is Isis, and Artemis is Bubastis. From this story and from -no other AEschylus the son of Euphorion took 136 this which I shall say, -wherein he differs from all the preceding poets; he represented namely -that Artemis was the daughter of Demeter. For this reason then, they -say, it became a floating island. - -Such is the story which they tell; - -157, but as for Psammetichos, he was king over Egypt for four-and-fifty -years, of which for thirty years save one he was sitting before Azotos, -a great city of Syria, besieging it, until at last he took it: and this -Azotos of all cities about which we have knowledge held out for the -longest time under a siege. - -158. The son of Psammetichos was Necos, and he became king of Egypt. -This man was the first who attempted the channel leading to the -Erythraian Sea, which Dareios the Persian afterwards completed: the -length of this is a voyage of four days, and in breadth it was so dug -that two triremes could go side by side driven by oars; and the water is -brought into it from the Nile. The channel is conducted a little above -the city of Bubastis by Patumos the Arabian city, and runs into the -Erythraian Sea: and it is dug first along those parts of the plain of -Egypt which lie towards Arabia, just above which run the mountains which -extend opposite Memphis, where are the stone-quarries,--along the base of -these mountains the channel is conducted from West to East for a great -way; and after that it is directed towards a break in the hills and -tends from these mountains towards the noon-day and the South Wind -to the Arabian gulf. Now in the place where the journey is least and -shortest from the Northern to the Southern Sea (which is also called -Erythraian), that is from Mount Casion, which is the boundary between -Egypt and Syria, the distance is exactly 137 a thousand furlongs to the -Arabian gulf; but the channel is much longer, since it is more winding; -and in the reign of Necos there perished while digging it twelve myriads -13701 of the Egyptians. Now Necos ceased in the midst of his digging, -because the utterance of an Oracle impeded him, which was to the effect -that he was working for the Barbarian: and the Egyptians call all men -Barbarians who do not agree with them in speech. - -159. Thus having ceased from the work of the channel, Necos betook -himself to waging wars, and triremes were built by him, some for the -Northern Sea and others in the Arabian gulf for the Erythraian Sea; and -of these the sheds are still to be seen. These ships he used when he -needed them; and also on land Necos engaged battle at Magdolos with the -Syrians, and conquered them; and after this he took Cadytis, which is -a great city of Syria: and the dress which he wore when he made these -conquests he dedicated to Apollo, sending it to Branchidai of the -Milesians. After this, having reigned in all sixteen years, he brought -his life to an end, and handed on the kingdom to Psammis his son. - -160. While this Psammis was king of Egypt, there came to him men sent by -the Eleians, who boasted that they ordered the contest at Olympia in the -most just and honourable manner possible and thought that not even the -Egyptians, the wisest of men, could find out anything besides, to be -added to their rules. Now when the Eleians came to Egypt and said that -for which they had come, then this king called together those of the -Egyptians who were reputed the wisest, and when the Egyptians had come -together they heard the Eleians tell of all that which it was their part -to do in regard to the contest; and when they had related everything, -they said that they had come to learn in addition anything which the -Egyptians might be able to find out besides, which was juster than this. -They then having consulted together asked the Eleians whether their own -citizens took part in the contest; and they said that it was permitted -to any one who desired it, both of their own people and of the other -Hellenes equally, to take part in the contest: upon which the Egyptians -said that in so ordering the games they had wholly missed the mark of -justice; for it could not be but that they would take part with the man -of their own State, if he was contending, and so act unfairly to the -stranger: but if they really desired, as they said, to order the games -justly, and if this was the cause for which they had come to Egypt, they -advised them to order the contest so as to be for strangers alone to -contend in, and that no Eleian should be permitted to contend. Such was -the suggestion made by the Egyptians to the Eleians. - -161. When Psammis had been king of Egypt for only six years and had made -an expedition to Ethiopia and immediately afterwards had ended his life, -Apries the son of Psammis received the kingdom in succession. This man -came to be the most prosperous of all the kings up to that time except -only his forefather Psammetichos; and he reigned five-and-twenty years, -during which he led an army against Sidon and fought a sea-fight with -the king of Tyre. Since however it was fated that evil should come upon -him, it came by occasion of a matter which I shall relate at greater -length in the Libyan history, 138 and at present but shortly. Apries -having sent a great expedition against the Kyrenians, met with -correspondingly great disaster; and the Egyptians considering him -to blame for this revolted from him, supposing that Apries had with -forethought sent them out to evident calamity, in order (as they said) -that there might be a slaughter of them, and he might the more securely -rule over the other Egyptians. Being indignant at this, both these men -who had returned from the expedition and also the friends of those who -had perished made revolt openly. - -162. Hearing this Apries sent to them Amasis, to cause them to cease -by persuasion; and when he had come and was seeking to restrain the -Egyptians, as he was speaking and telling them not to do so, one of the -Egyptians stood up behind him and put a helmet 139 upon his head, saying -as he did so that he put it on to crown him king. And to him this -that was done was in some degree not unwelcome, as he proved by his -behaviour; for as soon as the revolted Egyptians had set him up as king, -he prepared to march against Apries: and Apries hearing this sent to -Amasis one of the Egyptians who were about his own person, a man of -reputation, whose name was Patarbemis, enjoining him to bring Amasis -alive into his presence. When this Patarbemis came and summoned Amasis, -the latter, who happened to be sitting on horseback, lifted up his leg -and behaved in an unseemly manner, 140 bidding him take that back to -Apries. Nevertheless, they say, Patarbemis made demand of him that he -should go to the king, seeing that the king had sent to summon him; and -he answered him that he had for some time past been preparing to do -so, and that Apries would have no occasion to find fault with him. Then -Patarbemis both perceiving his intention from that which he said, and -also seeing his preparations, departed in haste, desiring to make known -as quickly as possible to the king the things which were being done: -and when he came back to Apries not bringing Amasis, the king paying -no regard to that which he said, 141 but being moved by violent anger, -ordered his ears and his nose to be cut off. And the rest of the -Egyptians who still remained on his side, when they saw the man of most -repute among them thus suffering shameful outrage, waited no longer but -joined the others in revolt, and delivered themselves over to Amasis. - -163. Then Apries having heard this also, armed his foreign mercenaries -and marched against the Egyptians: now he had about him Carian and -Ionian mercenaries to the number of thirty thousand; and his royal -palace was in the city of Sais, of great size and worthy to be seen. -So Apries and his army were going against the Egyptians, and Amasis and -those with him were going against the mercenaries; and both sides came -to the city of Momemphis and were about to make trial of one another in -fight. - -164. Now of the Egyptians there are seven classes, and of these one -class is called that of the priests, and another that of the -warriors, while the others are the cowherds, swineherds, shopkeepers, -interpreters, and boatmen. This is the number of the classes of the -Egyptians, and their names are given them from the occupations -which they follow. Of them the warriors are called Calasirians and -Hermotybians, and they are of the following districts, 142--for all Egypt -is divided into districts. - -165. The districts of the Hermotybians are those of Busiris, Sais, -Chemmis, Papremis, the island called Prosopitis, and the half of -Natho,--of these districts are the Hermotybians, who reached when most -numerous the number of sixteen myriads. 14201 Of these not one has -learnt anything of handicraft, but they are given up to war entirely. - -166. Again the districts of the Calasirians are those of Thebes, -Bubastis, Aphthis, Tanis, Mendes, Sebennytos, Athribis, Pharbaithos, -Thmuis Onuphis, Anytis, Myecphoris,--this last is on an island opposite -to the city of Bubastis. These are the districts of the Calasirians; -and they reached, when most numerous, to the number of five-and-twenty -myriads 14202 of men; nor is it lawful for these, any more than for the -others, to practise any craft; but they practise that which has to do -with war only, handing down the tradition from father to son. - -167. Now whether the Hellenes have learnt this also from the Egyptians, -I am not able to say for certain, since I see that the Thracians also -and Scythians and Persians and Lydians and almost all the Barbarians -esteem those of their citizens who learn the arts, and the descendants -of them, as less honourable than the rest; while those who have got free -from all practice of manual arts are accounted noble, and especially -those who are devoted to war: however that may be, the Hellenes have all -learnt this, and especially the Lacedemonians; but the Corinthians least -of all cast slight upon those who practise handicrafts. - -168. The following privilege was specially granted to this class and to -none others of the Egyptians except the priests, that is to say, each -man had twelve yokes 143 of land specially granted to him free from -imposts: now the yoke of land measures a hundred Egyptian cubits every -way, and the Egyptian cubit is, as it happens, equal to that of Samos. -This, I say, was a special privilege granted to all, and they also had -certain advantages in turn and not the same men twice; that is to say, a -thousand of the Calasirians and a thousand of the Hermotybians acted as -body-guard to the king during each year; 144 and these had besides their -yokes of land an allowance given them for each day of five pounds weight -14401 of bread to each man, and two pounds of beef, and four half-pints -145 of wine. This was the allowance given to those who were serving as -the king's bodyguard for the time being. - -169. So when Apries leading his foreign mercenaries, and Amasis at -the head of the whole body of the Egyptians, in their approach to one -another had come to the city of Momemphis, they engaged battle: and -although the foreign troops fought well, yet being much inferior in -number they were worsted by reason of this. But Apries is said to have -supposed that not even a god would be able to cause him to cease from -his rule, so firmly did he think that it was established. In that battle -then, I say, he was worsted, and being taken alive was brought away to -the city of Sais, to that which had formerly been his own dwelling but -from thenceforth was the palace of Amasis. There for some time he was -kept in the palace, and Amasis dealt well with him; but at last, since -the Egyptians blamed him, saying that he acted not rightly in keeping -alive him who was the greatest foe both to themselves and to him, -therefore he delivered Apries over to the Egyptians; and they strangled -him, and after that buried him in the burial-place of his fathers: this -is in the temple of Athene, close to the sanctuary, on the left hand as -you enter. Now the men of Sais buried all those of this district who had -been kings, within the temple; for the tomb of Amasis also, though it is -further from the sanctuary than that of Apries and his forefathers, -yet this too is within the court of the temple, and it consists of -a colonnade of stone of great size, with pillars carved to imitate -date-palms, and otherwise sumptuously adorned; and within the colonnade -are double-doors, and inside the doors a sepulchral chamber. - -170. Also at Sais there is the burial-place of him whom I account it not -pious to name in connexion with such a matter, which is in the temple of -Athene behind the house of the goddess, 146 stretching along the whole -wall of it; and in the sacred enclosure stand great obelisks of stone, -and near them is a lake adorned with an edging of stone and fairly made -in a circle, being in size, as it seemed to me, equal to that which is -called the "Round Pool" 147 in Delos. - -171. On this lake they perform by night the show of his sufferings, and -this the Egyptians call Mysteries. Of these things I know more fully in -detail how they take place, but I shall leave this unspoken; and of the -mystic rites of Demeter, which the Hellenes call thesmophoria, of these -also, although I know, I shall leave unspoken all except so much as -piety permits me to tell. The daughters of Danaos were they who brought -this rite out of Egypt and taught it to the women of the Pelasgians; -then afterwards when all the inhabitants of Peloponnese were driven out -by the Dorians, the rite was lost, and only those who were left behind -of the Peloponnesians and not driven out, that is to say the Arcadians, -preserved it. - -172. Apries having thus been overthrown, Amasis became king, being of -the district of Sais, and the name of the city whence he was is Siuph. -Now at the first the Egyptians despised Amasis and held him in no -great regard, because he had been a man of the people and was of no -distinguished family; but afterwards Amasis won them over to himself by -wisdom and not wilfulness. Among innumerable other things of price which -he had, there was a foot-basin of gold in which both Amasis himself and -all his guests were wont always to wash their feet. This he broke up, -and of it he caused to be made the image of a god, and set it up in the -city, where it was most convenient; and the Egyptians went continually -to visit the image and did great reverence to it. Then Amasis, having -learnt that which was done by the men of the city, called together the -Egyptians and made known to them the matter, saying that the image had -been produced from the foot-basin, into which formerly the Egyptians -used to vomit and make water, and in which they washed their feet, -whereas now they did to it great reverence; and just so, he continued, -had he himself now fared, as the foot-basin; for though formerly he -was a man of the people, yet now he was their king, and he bade them -accordingly honour him and have regard for him. - -173. In such manner he won the Egyptians to himself, so that they -consented to be his subjects; and his ordering of affairs was thus:--In -the early morning, and until the time of the filling of the market he -did with a good will the business which was brought before him; -but after this he passed the time in drinking and in jesting at his -boon-companions, and was frivolous and playful. And his friends being -troubled at it admonished him in some such words as these: "O king, -thou dost not rightly govern thyself in thus letting thyself descend -to behaviour so trifling; for thou oughtest rather to have been sitting -throughout the day stately upon a stately throne and administering thy -business; and so the Egyptians would have been assured that they were -ruled by a great man, and thou wouldest have had a better report: but as -it is, thou art acting by no means in a kingly fashion." And he answered -them thus: "They who have bows stretch them at such time as they wish to -use them, and when they have finished using them they loose them again; -148 for if they were stretched tight always they would break, so that -the men would not be able to use them when they needed them. So also -is the state of man: if he should always be in earnest and not relax -himself for sport at the due time, he would either go mad or be struck -with stupor before he was aware; and knowing this well, I distribute a -portion of the time to each of the two ways of living." Thus he replied -to his friends. - -174. It is said however that Amasis, even when he was in a private -station, was a lover of drinking and of jesting, and not at all -seriously disposed; and whenever his means of livelihood failed him -through his drinking and luxurious living, he would go about and steal; -and they from whom he stole would charge him with having their property, -and when he denied it would bring him before the judgment of an Oracle, -whenever there was one in their place; and many times he was convicted -by the Oracles and many times he was absolved: and then when finally he -became king he did as follows:--as many of the gods as had absolved -him and pronounced him not to be a thief, to their temples he paid no -regard, nor gave anything for the further adornment of them, nor even -visited them to offer sacrifice, considering them to be worth nothing -and to possess lying Oracles; but as many as had convicted him of being -a thief, to these he paid very great regard, considering them to be -truly gods, and to present Oracles which did not lie. - -175. First in Sais he built and completed for Athene a temple-gateway -which is a great marvel, and he far surpassed herein all who had done -the like before, both in regard to height and greatness, so large -are the stones and of such quality. Then secondly he dedicated great -colossal statues and man-headed sphinxes very large, and for restoration -he brought other stones of monstrous size. Some of these he caused to -be brought from the stone-quarries which are opposite Memphis, others -of very great size from the city of Elephantine, distant a voyage of not -less than twenty days from Sais: and of them all I marvel most at this, -namely a monolith chamber which he brought from the city of Elephantine; -and they were three years engaged in bringing this, and two thousand men -were appointed to convey it, who all were of the class of boatmen. Of -this house the length outside is one-and-twenty cubits, the breadth is -fourteen cubits, and the height eight. These are the measures of the -monolith house outside; but the length inside is eighteen cubits and -five-sixths of a cubit, 149 the breadth twelve cubits, and the height -five cubits. This lies by the side of the entrance to the temple; for -within the temple they did not draw it, because, as it said, while the -house was being drawn along, the chief artificer of it groaned aloud, -seeing that much time had been spent and he was wearied by the work; and -Amasis took it to heart as a warning and did not allow them to draw it -further onwards. Some say on the other hand that a man was killed by it, -of those who were heaving it with levers, and that it was not drawn in -for that reason. - -176. Amasis also dedicated in all the other temples which were of -repute, works which are worth seeing for their size, and among them also -at Memphis the colossal statue which lies on its back in front of the -temple of Hephaistos, whose length is five-and-seventy feet; and on the -same base made of the same stone 150 are set two colossal statues, each -of twenty feet in length, one on this side and the other on that side of -the large statue. 151 There is also another of stone of the same size in -Sais, lying in the same manner as that at Memphis. Moreover Amasis was -he who built and finished for Isis her temple at Memphis, which is of -great size and very worthy to be seen. - -177. In the reign of Amasis it is said that Egypt became more prosperous -than at any other time before, both in regard to that which comes to the -land from the river and in regard to that which comes from the land -to its inhabitants, and that at this time the inhabited towns in it -numbered in all twenty thousand. It was Amasis too who established the -law that every year each one of the Egyptians should declare to the -ruler of his district, from what source he got his livelihood, and if -any man did not do this or did not make declaration of an honest way -of living, he should be punished with death. Now Solon the Athenian -received from Egypt this law and had it enacted for the Athenians, and -they have continued to observe it, since it is a law with which none can -find fault. - -178. Moreover Amasis became a lover of the Hellenes; and besides other -proofs of friendship which he gave to several among them, he also -granted the city of Naucratis for those of them who came to Egypt to -dwell in; and to those who did not desire to stay, but who made voyages -thither, he granted portions of land to set up altars and make sacred -enclosures for their gods. Their greatest enclosure and that one which -has most name and is most frequented is called the Hellenion, and this -was established by the following cities in common:--of the Ionians Chios, -Teos, Phocaia, Clazomenai, of the Dorians Rhodes, Cnidos, Halicarnassos, -Phaselis, and of the Aiolians Mytilene alone. To these belongs this -enclosure and these are the cities which appoint superintendents of the -port; and all other cities which claim a share in it, are making a claim -without any right. 152 Besides this the Eginetans established on their -own account a sacred enclosure dedicated to Zeus, the Samians one to -Hera, and the Milesians one to Apollo. - -179. Now in old times Naucratis alone was an open trading-place, and -no other place in Egypt: and if any one came to any other of the Nile -mouths, he was compelled to swear that he came not thither of his own -will, and when he had thus sworn his innocence he had to sail with his -ship to the Canobic mouth, or if it were not possible to sail by reason -of contrary winds, then he had to carry his cargo round the head of the -Delta in boats to Naucratis: thus highly was Naucratis privileged. - -180. Moreover when the Amphictyons had let out the contract for building -the temple which now exists at Delphi, agreeing to pay a sum of three -hundred talents, (for the temple which formerly stood there had been -burnt down of itself), it fell to the share of the people of Delphi to -provide the fourth part of the payment; and accordingly the Delphians -went about to various cities and collected contributions. And when they -did this they got from Egypt as much as from any place, for Amasis gave -them a thousand talents' weight of alum, while the Hellenes who dwelt in -Egypt gave them twenty pounds of silver. 153 - -181. Also with the people of Kyrene Amasis made an agreement for -friendship and alliance; and he resolved too to marry a wife from -thence, whether because he desired to have a wife of Hellenic race, -or apart from that, on account of friendship for the people of Kyrene: -however that may be, he married, some say the daughter of Battos, others -of Arkesilaos, 154 and others of Critobulos, a man of repute among the -citizens; and her name was Ladike. Now whenever Amasis lay with her he -found himself unable to have intercourse, but with his other wives he -associated as he was wont; and as this happened repeatedly, Amasis said -to his wife, whose name was Ladike: "Woman, thou hast given me drugs, -and thou shalt surely perish 155 more miserably than any other woman." -Then Ladike, when by her denials Amasis was not at all appeased in his -anger against her, made a vow in her soul to Aphrodite, that if Amasis -on that night had intercourse with her (seeing that this was the remedy -for her danger), she would send an image to be dedicated to her at -Kyrene; and after the vow immediately Amasis had intercourse, and from -thenceforth whenever Amasis came in to her he had intercourse with her; -and after this he became very greatly attached to her. And Ladike paid -the vow that she had made to the goddess; for she had an image made -and sent it to Kyrene, and it was still preserved even to my own time, -standing with its face turned away from the city of the Kyrenians. This -Ladike Cambyses, having conquered Egypt and heard from her who she was, -sent back unharmed to Kyrene. - -182. Amasis also dedicated offerings in Hellas, first at Kyrene an image -of Athene covered over with gold and a figure of himself made like by -painting; then in the temple of Athene at Lindson two images of stone -and a corslet of linen worthy to be seen; and also at Samos two wooden -figures of himself dedicated to Hera, which were standing even to my own -time in the great temple, behind the doors. Now at Samos he dedicated -offerings because of the guest-friendship between himself and Polycrates -the son of Aiakes; at Lindos for no guest-friendship but because the -temple of Athene at Lindos is said to have been founded by the daughters -of Danaos, who had touched land there at the time when they were fleeing -from the sons of Aigyptos. These offerings were dedicated by Amasis; and -he was the first of men who conquered Cyprus and subdued it so that it -paid him tribute. - ----------- - - - -NOTES TO BOOK II - -1 [ Some write "Psammitichos" with less authority.] - -2 [ {tou en Memphi}: many Editors read {en Memphi}, "I heard at Memphis -from the priests of Hephaistos," but with less authority.] - -3 [ {'Eliou polin} or {'Elioupolin}, cp. {'Elioupolitai} below.] - -4 [ {exo e ta ounamata auton mounon}. Some understand "them" to mean -"the gods"; rather perhaps the meaning is that accounts of such things -will not be related in full, but only touched upon.] - -5 [ {ison peri auton epistasthai}.] - -6 [ {anthropon}, emphatic, for the rulers before him were gods (ch. -144).] - -7 [ {Mina}: others read {Mena}, but the authority of the MSS. is strong -for {Mina} both here and in ch. 99.] - -8 [ {tou Thebaikou nomou}, cp. ch. 164.] - -9 [ {tautes on apo}: some MSS. omit {apo}, "this then is the land for -which the sixty schoines are reckoned."] - -10 [ For the measures of length cp. ch. 149. The furlong ({stadion}) is -equal to 100 fathoms ({orguiai}), i.e. 606 feet 9 inches.] - -11 [ Or "without rain": the word {anudros} is altered by some Editors to -{enudros} or {euudros}, "well watered."] - -12 [ I have followed Stein in taking {es ta eiretai} with {legon}, -meaning "at the Erythraian Sea," {taute men} being a repetition of {te -men} above. The bend back would make the range double, and hence partly -its great breadth. Others translate, "Here (at the quarries) the range -stops, and bends round to the parts mentioned (i.e. the Erythraian -Sea)."] - -13 [ {os einai Aiguptou}: cp. iv. 81. Others translate, "considering -that it belongs to Egypt" (a country so vast), i.e. "as measures go in -Egypt." In any case {Aiguptos eousa} just below seems to repeat the same -meaning.] - -14 [ Some Editors alter this to "fourteen."] - -15 [ {pentastomou}: some less good MSS. have {eptastomou}, "which has -seven mouths."] - -16 [ See note on i. 203.] - -17 [ {ton erkhomai lexon}: these words are by many Editors marked as -spurious, and they certainly seem to be out of place here.] - -18 [ {kou ge de}: "where then would not a gulf be filled up?"] - -19 [ {katarregnumenen}: some Editors read {katerregmenen} ("broken up by -cracks") from {katerregnumenen}, which is given by many MSS.] - -1901 [ Or possibly "with rock below," in which case perhaps -{upopsammoteren} would mean "rather sandy underneath."] - -20 [ We do not know whether these measurements are in the larger -Egyptian cubit of 21 inches or the smaller (equal to the ordinary -Hellenic cubit) of 181/2 inches, cp. i. 178.] - -21 [ {kai to omoion apodido es auxesin}, "and to yield the like return -as regards increased extent." (Mr. Woods); but the clause may be only a -repetition of the preceding one.] - -22 [ i.e. Zeus.] - -23 [ i.e. of the district of Thebes, the Thebais.] - -24 [ {te Libue}.] - -25 [ The meaning seems to be this: "The Ionians say that Egypt is the -Delta, and at the same time they divide the world into three parts, -Europe, Asia, and Libya, the last two being divided from one another by -the Nile. Thus they have left out Egypt altogether; and either they must -add the Delta as a fourth part of the world, or they must give up the -Nile as a boundary. If the name Egypt be extended, as it is by the other -Hellenes, to the upper course of the Nile, it is then possible to retain -the Nile as a boundary, saying that half of Egypt belongs to Asia and -half to Libya, and disregarding the Delta (ch. 17). This also would be -an error of reckoning, but less serious than to omit Egypt together." -The reasoning is obscure because it alludes to theories (of Hecataios -and other writers) which are presumed to be already known to the -reader.] - -26 [ {Katadoupon}, i.e. the first cataract.] - -27 [ "and it gives us here, etc." ({parekhomenos}).] - -28 [ {logo de eipein thoumasiotere}. Or perhaps, "and it is more -marvellous, so to speak."] - -29 [ {ton ta polla esti andri ke k.t.l.} I take {ton} to refer to the -nature of the country, as mentioned above; but the use of {os} can -hardly be paralleled, and the passage probably requires correction. Some -Editors read {ton tekmeria polla esti k.t.l.} "wherein there are many -evidences to prove, etc." Stein omits {ton} and alters the punctuation, -so that the clauses run thus, "when it flows from the hottest parts to -those which for the most part are cooler? For a man who is capable of -reasoning about such matters the first and greatest evidence to prove -that it is not likely to flow from snow, is afforded by the winds, -etc."] - -30 [ {ouk ekhei elegkhon}, "cannot be refuted" (because we cannot -argue with him), cp. Thuc. iii. 53, {ta de pseude elegkhon ekhei}. Some -translate, "does not prove his case."] - -31 [ {tes arkhaies diexodou}, "his original (normal) course."] - -32 [ {ouk eonton anemon psukhron}: the best MSS. read {kai anemon -psukhron} ("and there are cold winds"), which Stein retains, explaining -that the cold North winds would assist evaporation.] - -33 [ {autos eoutou peei pollo upodeesteros e tou thereos}.] - -34 [ {diakaion ten diexodon auto}, i.e. {to reri}. Some Editors read -{autou} (with inferior MSS.) or alter the word to {eoutou}.] - -35 [ "set forth, so far as I understood."] - -36 [ {epi makrotaton}, "carrying the inquiry as far as possible," cp. -ch. 34.] - -37 [ I have little doubt that this means the island of Elephantine; for -at this point only would such a mixture of races be found. To this the -writer here goes back parenthetically, and then resumes the account of -the journey upwards from Tachompso. This view is confirmed by the fact -that Strabo relates the same thing with regard to the island of Philai -just above Elephantine.] - -3701 [ Cp. i. 72, note 86.] - -38 [ {oleureon}.] - -39 [ {zeias}.] - -40 [ i.e. the hieratic and the demotic characters.] - -41 [ {murias, os eipein logo}.] - -42 [ Referring apparently to iii. 28, where the marks of Apis are given. -Perhaps no animal could be sacrificed which had any of these marks.] - -43 [ {kephale keine}, "that head," cp. {koilien keinen} in the next -chapter.] - -44 [ {katharon}.] - -45 [ {baris}, cp. ch. 96.] - -46 [ Or, "descended from Aigyptos."] - -4601 [ Or, "assuming that in those days as now, they were wont to make -voyages, and that some of the Hellenes were seafaring folk."] - -47 [ {stelai}, "upright blocks."] - -48 [ {lampontos tas nuktas megathos}: some Editors alter {megathos} to -{megalos} or {mega phos}.] - -49 [ {enagizousi}.] - -50 [ {uon}: some Editors read {oion} "sheep," on the authority of one -MS.] - -51 [ {ta ounamata}, which means here rather the forms of personification -than the actual names.] - -52 [ {ai pramanteis}.] - -53 [ {phegon}.] - -54 [ {upo phego pephukuie}, i.e. the oak-tree of the legend was a real -growing tree, though the dove was symbolical.] - -55 [ {panegurias}.] - -56 [ {prosagogas}, with the idea of bringing offerings or introducing -persons.] - -57 [ {epoiethesan}, "were first celebrated."] - -58 [ So B.R.] - -59 [ {sumphoiteousi}.] - -5901 [ i.e. 700,000.] - -60 [ See ch. 40.] - -61 [ {tesi thusiesi, en tini nukti}: some MSS. give {en te nukti}: hence -several Editors read {tes thusies en te nukti}, "on the night of the -sacrifice."] - -62 [ Or, "for what end this night is held solemn by lighting of lamps" -(B.R.), making {phos kai timen} one idea.] - -63 [ {alexomenous}: this, which is adopted by most Editors, is the -reading of some less good MSS.; the rest have {alexomenoi}, "strike them -and defend themselves."] - -6301 [ {eousa e Aiguptos k.t.l.}: the MSS. have {eousa de Aiguptos}: -Stein reads {eousa gar Aiguptos}.] - -64 [ {theia pregmata katalambanei tous aielourous}, which may mean only, -"a marvellous thing happens to the cats."] - -65 [ {es 'Ermeo polin}.] - -66 [ {dikhelon, oplai boos}, "he is cloven-footed, and his foot is that -of an ox." The words {oplai boos} are marked as spurious by Stein.] - -67 [ i.e. above the marshes, cp. ch. 92.] - -68 [ {pante}, which by some is translated "taken all together," "at -most." Perhaps there is some corruption of text, and the writer meant to -say that it measured two cubits by one cubit.] - -6801 [ The reading of the Medicean MS. is {en esti}, not {enesti} as -hitherto reported.] - -69 [ Or, "calling the song Linos."] - -70 [ {ton Linon okothen elabon}: the MSS. have {to ounoma} after -{elabon}, but this is omitted by almost all Editors except Stein, who -justifies it by a reference to ch. 50, and understands it to mean "the -person of Linos." No doubt the song and the person are here spoken off -indiscriminately, but this explanation would require the reading {tou -Linou}, as indeed Stein partly admits by suggesting the alteration.] - -71 [ The words "and Bacchic (which are really Egyptian)," are omitted by -several of the best MSS.] - -72 [ {epezosmenai}.] - -73 [ In connexion with death apparently, cp. ch. 132, 170. Osiris is -meant.] - -74 [ {sindonos bussines}.] - -75 [ {to kommi}.] - -76 [ {nros}.] - -77 [ Or, "a pleasant sweet taste."] - -78 [ {apala}, "soft."] - -79 [ {kat oligous ton kegkhron}.] - -80 [ {apo ton sillikuprion tou karpou}.] - -81 [ {zuga}, to tie the sides and serve as a partial deck.] - -82 [ {esti de oud' outos}: a few MSS. have {ouk} instead of {oud'}, and -most Editors follow them. The meaning however seems to be that even here -the course in time of flood is different, and much more in the lower -parts.] - -83 [ {os apergmenos ree}: the MSS. mostly have {os apergmenos reei}, -in place of which I have adopted the correction of Stein. Most other -Editors read {os apergmenos peei} (following a few inferior MSS.), "the -bend of the Nile which flows thus confined."] - -84 [ Not therefore in the Delta, to which in ch. 15 was assigned a later -origin than this.] - -85 [ {kat' ouden einai lamprotetos}: Stein reads {kai} for {kat'}, thus -making the whole chapter parenthetical, with {ou gar elegon} answered -by {parameipsamenos on}, a conjecture which is ingenious but not quite -convincing.] - -86 [ {stratien pollen labon}: most of the MSS. have {ton} after -{pollen}, which perhaps indicates that some words are lost.] - -87 [ {kai prosotata}: many MSS. have {kai ou prosotata}, which is -defended by some Editors in the sense of a comparative, "and not -further."] - -88 [ {Suroi} in the better MSS.; see note in i.6.] - -89 [ {Surioi}.] - -90 [ {kata tauta}: the better MSS. have {kai kata tauta}, which might -be taken with what follows, punctuating after {ergazontai} (as in the -Medicean MS.): "they and the Egyptians alone of all nations work flax; -and so likewise they resemble one another in their whole manner of -living."] - -91 [ {polon}, i.e. the concave sun-dial, in shape like the vault of -heaven.] - -92 [ The gnomon would be an upright staff or an obelisk for observation -of the length of the shadow.] - -93 [ i.e. Red Clod.] - -94 [ {Turion stratopedon}, i.e. "the Tyrian quarter" of the town: cp. -ch. 154.] - -95 [ {ten sen}, or {tauten}, "this land."] - -96 [ {es o meteke auton}, "until at last he dismissed it"; but the -construction is very irregular, and there is probably some corruption of -text. Stein reads {ekon} by conjecture for {es o}.] - -97 [ {delon de kata per epoiese}: a conjectural emendation of {delon -de' kata gar epoiese}, which some editors retain, translating thus, "and -this is clear; for according to the manner in which Homer described the -wanderings of Alexander, etc., it is clear how, etc."] - -98 [ Il. vi. 289. The sixth book is not ordinarily included in the -{Diomedeos aristeia}.] - -99 [ Od. iv. 227. These references to the Odyssey are by some thought to -be interpolations, because they refer only to the visit of Menelaos to -Egypt after the fall of Troy; but Herodotus is arguing that Homer, while -rejecting the legend of Helen's stay in Egypt during the war, yet has -traces of it left in this later visit to Egypt of Menelaos and Helen, as -well as in the visit of Paris and Helen to Sidon.] - -100 [ Od. iv. 351.] - -101 [ {kai tode to khorion}: probably {to khorion} ought to be struck -out: "this also is evident."] - -102 [ {podeonas}, being the feet of the animals whose skins they were.] - -103 [ Cp. vii. 152.] - -104 [ {elasai}, which may be intransitive, "rushed into every kind of -evil."] - -105 [ {stadioi}.] - -106 [ {krossas}.] - -107 [ {bomidas}.] - -108 [ i.e. the three small pyramids just to the East of the great -pyramid.] - -109 [ {oute gar k.t.l.}, "for there are no underground chambers," etc. -Something which was in the mind of the writer has been omitted either -by himself or his copyists, "and inferior to it also in other respects, -for," etc. unless, as Stein supposes, we have here a later addition -thrown in without regard to the connexion.] - -110 [ {touto megathos}, "as regards attaining the same size," but -probably the text is corrupt. Stein reads {to megathos} in his later -editions.] - -111 [ Or, "Philition."] - -112 [ {to theo}, the goddess Leto, cp. i. 105.] - -113 [ {suntakhunein auton ton bion}: some MSS. and Editors read {auto} -for {auton}, "that heaven was shortening his life."] - -114 [ More literally, "bidding him take up the blood-money, who would." -The people of Delphi are said to have put Esop to death and to have been -ordered by the Oracle to make compensation.] - -115 [ {os an einai 'Podopin}: so the MSS. Some Editors read {'Podopios}, -others {'Podopi}.] - -116 [ {antion de autout tou neou}.] - -117 [ {epaphroditoi ginesthai}.] - -118 [ {katekertomese min}: Athenaeus says that Sappho attacked the -mistress of Charaxos; but here {min} can hardly refer to any one -but Charaxos himself, who doubtless would be included in the same -condemnation.] - -119 [ {propulaia}.] - -120 [ "innumerable sights of buildings."] - -121 [ {tassomenon}, "posted," like an army; but the text is probably -unsound: so also in the next line, where the better MSS. have {men -Boubasti poli}, others {e en Boubasti polis}. Stein reads {e en Boubasti -poli}, "the earth at the city of Bubastis." Perhaps {e en Boubasti -polis} might mean the town as opposed to the temple, as Mr. Woods -suggests.] - -122 [ Cp. ch. 161, {egeneto apo prophasios, ton k.t.l.} Perhaps however -{prophasin} is here from {prophaino} (cp. Soph. Trach. 662), and it -means merely "that the gods were foreshowing him this in order that," -etc. So Stein.] - -123 [ i.e. for their customary gift or tribute to him as king.] - -124 [ The chronology is inconsistent, and some propose, without -authority, to read "three hundred years."] - -125 [ {tas arouras}, cp. ch. 168, where the {aroura} is defined as a -hundred Egyptian units square, about three-quarters of an acre.] - -126 [ {es to megaron}.] - -127 [ Not on two single occasions, but for two separate periods of time -it was stated that the sun had risen in the West and set in the East; -i.e. from East to West, then from West to East, then again from East -to West, and finally back to East again. This seems to be the meaning -attached by Herodotus to something which he was told about astronomical -cycles.] - -128 [ {ouk eontas}: this is the reading of all the best MSS., and also -fits in best with the argument, which was that in Egypt gods were -quite distinct from men. Most Editors however read {oikeontas} on -the authority of a few MSS., "dwelling with men." (The reading of the -Medicean MS. is {ouk eontas}, not {oukeontas} as stated by Stein.)] - -129 [ i.e. that the Hellenes borrowed these divinities from Egypt, see -ch. 43 ff. This refers to all the three gods above mentioned and not (as -Stein contended) to Pan and Dionysos only.] - -130 [ {kai toutous allous}, i.e. as well as Heracles; but it may mean -"that these also, distinct from the gods, had been born," etc. The -connexion seems to be this: "I expressed my opinion on all these cases -when I spoke of the case of Heracles; for though the statement there -about Heracles was in one respect inapplicable to the rest, yet in the -main conclusion that gods are not born of men it applies to all."] - -131 [ {stadioi}.] - -132 [ {mneas}, of which 60 go to the talent.] - -133 [ Cp. ch. 112.] - -134 [ {neos}.] - -135 [ I understand that each wall consisted of a single stone, which -gave the dimensions each way: "as regards height and length" therefore -it was made of a single stone. That it should have been a monolith, -except the roof, is almost impossible, not only because of the size -mentioned (which in any case is suspicious), but because no one would -so hollow out a monolith that it would be necessary afterwards to put on -another stone for the roof. The monolith chamber mentioned in ch. 175, -which it took three years to convey from Elephantine, measured only -21 cubits by 14 by 8. The {parorophis} or "cornice" is not an "eave -projecting four cubits," but (as the word is explained by Pollux) a -cornice between ceiling and roof, measuring in this instance four cubits -in height and formed by the thickness of the single stone: see Letronne, -Recherches pour servir, etc. p. 80 (quoted by Baehr).] - -136 [ {erpase}, "took as plunder."] - -137 [ {aparti}: this word is not found in any MS. but was read here by -the Greek grammarians.] - -13701 [ i.e. 120,000.] - -138 [ Cp. iv. 159.] - -139 [ {kuneen}, perhaps the royal helmet or Pschent, cp. ch. 151.] - -140 [ {apemataise}, euphemism for breaking wind.] - -141 [ {oudena logon auto donta}: many Editors change {auto} to {eouto}, -in which case it means "taking no time to consider the matter," as -elsewhere in Herodotus; but cp. iii. 50 {istoreonti logon audena -edidou}.] - -142 [ {nomon}, and so throughout the passage.] - -14201 [ i.e. 160,000.] - -14202 [ i.e. 250,000.] - -143 [ {arourai}, cp. ch. 141.] - -144 [ {ekaston}: if {ekastoi} be read (for which there is more MS. -authority) the meaning will be that "a thousand Calasirians and a -thousand Hermotybians acted as guards alternately, each for a year," the -number at a time being 1000 not 2000.] - -14401 [ {pente mneai}.] - -145 [ {arusteres},={kotulai}.] - -146 [ {tou neou}.] - -147 [ {e trokhoiedes kaleomene}, "the Wheel."] - -148 [ The last words, "and when--again," are not found in the best MSS., -and are omitted by Stein. However their meaning, if not expressed, is -implied.] - -149 [ {pugonos}.] - -150 [ {tou autou eontes lithou}: some MSS. and many Editors have -{Aithiopikou} for {tou autou}, "of Ethiopian stone." For {eontes} the -MSS. have {eontos}, which may be right, referring to {tou bathrou} -understood, "the base being made of," etc.] - -151 [ {tou megalou}, a conjecture founded upon Valla's version, which -has been confirmed by a MS. The other MSS. have {tou megarou}, which is -retained by some Editors, "on each side of the sanctuary."] - -152 [ "are claiming a share when no part in it belongs to them."] - -153 [ Or possibly of alum: but the gift seems a very small one in any -case. Some propose to read {eikosi mneas khrusou}.] - -154 [ Or, according to a few MSS., "Battos the son of Arkesilaos."] - -155 [ "thou hast surely perished."] - - - - - -BOOK III. THE THIRD BOOK OF THE HISTORIES, CALLED THALEIA - - -1. Against this Amasis then Cambyses the son of Cyrus was making his -march, taking with him not only other nations of which he was ruler, -but also Hellenes, both Ionians and Aiolians: 1 and the cause of the -expedition was as follows:--Cambyses sent an envoy to Egypt and asked -Amasis to give him his daughter; and he made the request by counsel of -an Egyptian, who brought this upon Amasis 2 having a quarrel with him -for the following reason:--at the time when Cyrus sent to Amasis and -asked him for a physician of the eyes, whosoever was the best of those -in Egypt, Amasis had selected him from all the physicians in Egypt and -had torn him away from his wife and children and delivered him up -to Persia. Having, I say, this cause of quarrel, the Egyptian urged -Cambyses on by his counsel bidding him ask Amasis for his daughter, in -order that he might either be grieved if he gave her, or if he refused -to give her, might offend Cambyses. So Amasis, who was vexed by the -power of the Persians and afraid of it, knew neither how to give nor how -to refuse: for he was well assured that Cambyses did not intend to have -her as his wife but as a concubine. So making account of the matter -thus, he did as follows:--there was a daughter of Apries the former king, -very tall and comely of form and the only person left of his house, and -her name was Nitetis. This girl Amasis adorned with raiment and with -gold, and sent her away to Persia as his own daughter: but after a time, -when Cambyses saluted her calling her by the name of her father, the -girl said to him: "O king, thou dost not perceive how thou hast been -deceived by Amasis; for he adorned me with ornaments and sent me -away giving me to thee as his own daughter, whereas in truth I am the -daughter of Apries against whom Amasis rose up with the Egyptians and -murdered him, who was his lord and master." These words uttered and this -occasion having arisen, led Cambyses the son of Cyrus against Egypt, -moved to very great anger. - -2. Such is the report made by the Persians; but as for the Egyptians -they claim Cambyses as one of themselves, saying that he was born of -this very daughter of Apries; for they say that Cyrus was he who sent to -Amasis for his daughter, and not Cambyses. In saying this however they -say not rightly; nor can they have failed to observe (for the Egyptians -fully as well as any other people are acquainted with the laws and -customs of the Persians), first that it is not customary among them for -a bastard to become king, when there is a son born of a true marriage, -and secondly that Cambyses was the son of Cassandane the daughter of -Pharnaspes, a man of the Achaimenid family, and not the son of the -Egyptian woman: but they pervert the truth of history, claiming to be -kindred with the house of Cyrus. Thus it is with these matters; - -3, and the following story is also told, which for my part I do not -believe, namely that one of the Persian women came in to the wives of -Cyrus, and when she saw standing by the side of Cassandane children -comely of form and tall, she was loud in her praises of them, expressing -great admiration; and Cassandane, who was the wife of Cyrus, spoke -as follows: "Nevertheless, though I am the mother of such children of -these, Cyrus treats me with dishonour and holds in honour her whom he -has brought in from Egypt." Thus she spoke, they say, being vexed by -Nitetis, and upon that Cambyses the elder of her sons said: "For this -cause, mother, when I am grown to be a man, I will make that which is -above in Egypt to be below, and that which is below above." This he is -reported to have said when he was perhaps about ten years old, and the -women were astonished by it: and he, they say, kept it ever in mind, and -so at last when he had become a man and had obtained the royal power, he -made the expedition against Egypt. - -4. Another thing also contributed to this expedition, which was as -follows:--There was among the foreign mercenaries 3 of Amasis a man who -was by race of Halicarnassos, and his name was Phanes, one who was both -capable in judgment and valiant in that which pertained to war. This -Phanes, having (as we may suppose) some quarrel with Amasis, fled away -from Egypt in a ship, desiring to come to speech with Cambyses: and as -he was of no small repute among the mercenaries and was very closely -acquainted with all the affairs of Egypt, Amasis pursued him and -considered it a matter of some moment to capture him: and he pursued by -sending after him the most trusted of his eunuchs with a trireme, who -captured him in Lykia; but having captured him he did not bring him back -to Egypt, since Phanes got the better of him by cunning; for he made -his guards drunk and escaped to Persia. So when Cambyses had made his -resolve to march upon Egypt, and was in difficulty about the march, as -to how he should get safely through the waterless region, this man -came to him and besides informing of the other matters of Amasis, he -instructed him also as to the march, advising him to send to the king -of the Arabians and ask that he would give him safety of passage through -this region. - -5. Now by this way only is there a known entrance to Egypt: for from -Phenicia to the borders of the city of Cadytis belongs to the Syrians 4 -who are called of Palestine, and from Cadytis, which is a city I suppose -not much less than Sardis, from this city the trading stations on the -sea-coast as far as the city of Ienysos belong to the king of Arabia, -and then from Ienysos again the country belongs to the Syrians as far as -the Serbonian lake, along the side of which Mount Casion extends towards -the Sea. After that, from the Serbonian lake, in which the story goes -that Typhon is concealed, from this point onwards the land is Egypt. Now -the region which lies between the city of Ienysos on the one hand and -Mount Casion and the Serbonian lake on the other, which is of no small -extent but as much as a three days' journey, is grievously destitute of -water. - -6. And one thing I shall tell of, which few of those who go in ships to -Egypt have observed, and it is this:--into Egypt from all parts of Hellas -and also from Phenicia are brought twice every year earthenware jars -full of wine, and yet it may almost be said that you cannot see there -one single empty 5 wine-jar. - -7. In what manner, then, it will be asked, are they used up? This also I -will tell. The head-man 6 of each place must collect all the earthenware -jars from his own town and convey them to Memphis, and those at Memphis -must fill them with water and convey them to these same waterless -regions of Syria: this the jars which come regularly to Egypt and are -emptied 7 there, are carried to Syria to be added to that which has come -before. It was the Persians who thus prepared this approach to Egypt, -furnishing it with water in the manner which has been said, from the -time when they first took possession of Egypt: but at the time of which -I speak, seeing that water was not yet provided, Cambyses, in accordance -with what he was told by his Halicarnassian guest, sent envoys to the -Arabian king and from him asked and obtained the safe passage, having -given him pledges of friendship and received them from him in return. - -8. Now the Arabians have respect for pledges of friendship as much as -those men in all the world who regard them most; and they give them in -the following manner:--A man different from those who desire to give the -pledges to one another, standing in the midst between the two, cuts -with a sharp stone the inner parts of the hands, along by the thumbs, -of those who are giving the pledges to one another, and then he takes a -thread from the cloak of each one and smears with the blood seven -stones laid in the midst between them; and as he does this he calls upon -Dionysos and Urania. When the man has completed these ceremonies, he who -has given the pledges commends to the care of his friends the stranger -(or the fellow-tribesman, if he is giving the pledges to one who is -a member of his tribe), and the friends think it right that they also -should have regard for the pledges given. Of gods they believe in -Dionysos and Urania alone: moreover they say that the cutting of their -hair is done after the same fashion as that of Dionysos himself; and -they cut their hair in a circle round, shaving away the hair of the -temples. Now they call Dionysos Orotalt 8 and Urania they call Alilat. - -9. So then when the Arabian king had given the pledge of friendship to -the men who had come to him from Cambyses, he contrived as follows:--he -took skins of camels and filled them with water and loaded them upon the -backs of all the living camels that he had; and having so done he drove -them to the waterless region and there awaited the army of Cambyses. -This which has been related is the more credible of the accounts given, -but the less credible must also be related, since it is a current -account. There is a great river in Arabia called Corys, and this runs -out into the Sea which is called Erythraian. From this river then it is -said that the king of the Arabians, having got a conduit pipe made by -sewing together raw ox-hides and other skins, of such a length as -to reach to the waterless region, conducted the water through these -forsooth, 9 and had great cisterns dug in the waterless region, that -they might receive the water and preserve it. Now it is a journey of -twelve days from the river to this waterless region; and moreover the -story says that he conducted the water by three 10 conduit-pipes to -three different parts of it. - -10. Meanwhile Psammenitos the son of Amasis was encamped at the Pelusian -mouth of the Nile waiting for the coming of Cambyses: for Cambyses did -not find Amasis yet living when he marched upon Egypt, but Amasis had -died after having reigned forty and four years during which no great -misfortune had befallen him: and when he had died and had been embalmed -he was buried in the burial-place in the temple, which he had built for -himself. 11 Now when Psammenitos son of Amasis was reigning as king, -there happened to the Egyptians a prodigy, the greatest that had ever -happened: for rain fell at Thebes in Egypt, where never before had rain -fallen nor afterwards down to my time, as the Thebans themselves say; -for in the upper parts of Egypt no rain falls at all: but at the time of -which I speak rain fell at Thebes in a drizzling shower. 12 - -11. Now when the Persians had marched quite through the waterless region -and were encamped near the Egyptians with design to engage battle, then -the foreign mercenaries of the Egyptian king, who were Hellenes and -Carians, having a quarrel with Phanes because he had brought -against Egypt an army of foreign speech, contrived against him as -follows:--Phanes had children whom he had left behind in Egypt: these -they brought to their camp and into the sight of their father, and they -set up a mixing-bowl between the two camps, and after that they brought -up the children one by one and cut their throats so that the blood ran -into the bowl. Then when they had gone through the whole number of the -children, they brought and poured into the bowl both wine and water, and -not until the mercenaries had all drunk of the blood, did they engage -battle. Then after a battle had been fought with great stubbornness, and -very many had fallen of both the armies, the Egyptians at length turned -to flight. - -12. I was witness moreover of a great marvel, being informed of it by -the natives of the place; for of the bones scattered about of those -who fell in this fight, each side separately, since the bones of the -Persians were lying apart on one side according as they were divided -at first, and those of the Egyptians on the other, the skulls of the -Persians are so weak that if you shall hit them only with a pebble -you will make a hole in them, while those of the Egyptians are so -exceedingly strong that you would hardly break them if you struck them -with a large stone. The cause of it, they say, was this, and I for my -part readily believe them, namely that the Egyptians beginning from -their early childhood shave their heads, and the bone is thickened by -exposure to the sun: and this is also the cause of their not becoming -bald-headed; for among the Egyptians you see fewer bald-headed men -than among any other race. This then is the reason why these have their -skulls strong; and the reason why the Persians have theirs weak is that -they keep them delicately in the shade from the first by wearing tiaras, -that is felt caps. So far of this: and I saw also a similar thing to -this at Papremis, in the case of those who were slain together with -Achaimenes the son of Dareios, by Inaros the Libyan. - -13. The Egyptians when they turned to flight from the battle fled in -disorder: and they being shut up in Memphis, Cambyses sent a ship of -Mytilene up the river bearing a Persian herald, to summon the Egyptians -to make terms of surrender; but they, when they saw the ship had -entered into Memphis, pouring forth in a body from the fortress 13 both -destroyed the ship and also tore the men in it limb from limb, and so -bore them into the fortress. After this the Egyptians being besieged, in -course of time surrendered themselves; and the Libyans who dwell on the -borders of Egypt, being struck with terror by that which had happened to -Egypt, delivered themselves up without resistance, and they both laid -on themselves a tribute and sent presents: likewise also those of Kyrene -and Barca, being struck with terror equally with 14 the Libyans, acted -in a similar manner: and Cambyses accepted graciously the gifts which -came from the Libyans, but as for those which came from the men of -Kyrene, finding fault with them, as I suppose, because they were too -small in amount (for the Kyrenians sent in fact five hundred pounds' -weight 15 of silver), he took the silver by handfuls and scattered it -with his own hand among his soldiers. - -14. On the tenth day after that on which he received the surrender -of the fortress of Memphis, Cambyses set the king of the Egyptians -Psammenitos, who had been king for six months, to sit in the suburb of -the city, to do him dishonour,--him I say with other Egyptians he set -there, and he proceeded to make trial of his spirit as follows:--having -arrayed his daughter in the clothing of a slave, he sent her forth with -a pitcher to fetch water, and with her he sent also other maidens chosen -from the daughters of the chief men, arrayed as was the daughter of the -king: and as the maidens were passing by their fathers with cries and -lamentation, the other men all began to cry out and lament aloud, 16 -seeing that their children had been evilly entreated, but Psammenitos -when he saw it before his eyes and perceived it bent himself down to the -earth. Then when the water-bearers had passed by, next Cambyses sent his -son with two thousand Egyptians besides who were of the same age, with -ropes bound round their necks and bits placed in their mouths; and these -were being led away to execution to avenge the death of the Mytilenians -who had been destroyed at Memphis with their ship: for the Royal Judges -17 had decided that for each man ten of the noblest Egyptians should -lose their lives in retaliation. He then, when he saw them passing out -by him and perceived that his son was leading the way 18 to die, did -the same as he had done with respect to his daughter, while the other -Egyptians who sat round him were lamenting and showing signs of grief. -When these also had passed by, it chanced that a man of his table -companions, advanced in years, who had been deprived of all his -possessions and had nothing except such things as a beggar possesses, -and was asking alms from the soldiers, passed by Psammenitos the son of -Amasis and the Egyptians who were sitting in the suburb of the city: and -when Psammenitos saw him he uttered a great cry of lamentation, and he -called his companion by name and beat himself upon the head. Now there -was, it seems, men set to watch him, who made known to Cambyses all that -he did on the occasion of each going forth: and Cambyses marvelled -at that which he did, and he sent a messenger and asked him thus: -"Psammenitos, thy master Cambyses asks thee for what reason, when thou -sawest thy daughter evilly entreated and thy son going to death, thou -didst not cry aloud nor lament for them, whereas thou didst honour with -these signs of grief the beggar who, as he hears from others, is not -in any way related to thee?" Thus he asked, and the other answered -as follows: "O son of Cyrus, my own troubles were too great for me to -lament them aloud, but the trouble of my companion was such as called -for tears, seeing that he has been deprived of great wealth, and has -come to beggary upon the threshold of old age." When this saying was -reported by the messenger, it seemed to them 19 that it was well spoken; -and, as is reported by the Egyptians, Croesus shed tears (for he also, -as fortune would have it, had accompanied Cambyses to Egypt) and the -Persians who were present shed tears also; and there entered some pity -into Cambyses himself, and forthwith he bade them save the life of the -son of Psammenitos from among those who were being put to death, and -also he bade them raise Psammenitos himself from his place in the suburb -of the city and bring him into his own presence. - -15. As for the son, those who went for him found that he was no longer -alive, but had been cut down first of all, but Psammenitos himself they -raised from his place and brought him into the presence of Cambyses, -with whom he continued to live for the rest of his time without -suffering any violence; and if he had known how to keep himself from -meddling with mischief, he would have received Egypt so as to be ruler -of it, since the Persians are wont to honour the sons of kings, and even -if the kings have revolted from them, they give back the power into the -hands of their sons. Of this, namely that it is their established rule -to act so, one may judge by many instances besides and especially 20 -by the case of Thannyras the son of Inaros, who received back the power -which his father had, and by that of Pausiris the son of Amyrtaios, for -he too received back the power of his father: yet it is certain that no -men ever up to this time did more evil to the Persians than Inaros and -Amyrtaios. As it was, however, Psammenitos devised evil and received the -due reward: for he was found to be inciting the Egyptians to revolt; and -when this became known to Cambyses, Psammenitos drank bull's blood and -died forthwith. Thus he came to his end. - -16. From Memphis Cambyses came to the city of Sais with the purpose of -doing that which in fact he did: for when he had entered into the palace -of Amasis, he forthwith gave command to bring the corpse of Amasis forth -out of his burial-place; and when this had been accomplished, he gave -command to scourge it and pluck out the hair and stab it, and to do to -it dishonour in every possible way besides: and when they had done this -too until they were wearied out, for the corpse being embalmed held out -against the violence and did not fall to pieces in any part, Cambyses -gave command to consume it with fire, enjoining thereby a thing which -was not permitted by religion: for the Persians hold fire to be a god. -To consume corpses with fire then is by no means according to the -custom of either people, of the Persians for the reason which has been -mentioned, since they say that it is not right to give the dead body -of a man to a god; while the Egyptians have the belief established that -fire is a living wild beast, and that it devours everything which it -catches, and when it is satiated with the food it dies itself together -with that which it devours: but it is by no means their custom to give -the corpse of a man to wild beasts, for which reason they embalm it, -that it may not be eaten by worms as it lies in the tomb. Thus then -Cambyses was enjoining them to do that which is not permitted by the -customs of either people. However, the Egyptians say that it was not -Amasis who suffered this outrage, but another of the Egyptians who was -of the same stature of body as Amasis; and that to him the Persians did -outrage, thinking that they were doing it to Amasis: for they say that -Amasis learnt from an Oracle that which was about to happen with regard -to himself after his death; and accordingly, to avert the evil which -threatened to come upon him, he buried the dead body of this man who was -scourged within his own sepulchral chamber near the doors, and enjoined -his son to lay his own body as much as possible in the inner recess of -the chamber. These injunctions, said to have been given by Amasis with -regard to his burial and with regard to the man mentioned, were not -in my opinion really given at all, but I think that the Egyptians make -pretence of it from pride and with no good ground. - -17. After this Cambyses planned three several expeditions, one against -the Carthaginians, another against the Ammonians, and a third against -the "Long-lived" Ethiopians, who dwell in that part of Libya which is by -the Southern Sea: and in forming these designs he resolved to send -his naval force against the Carthaginians, and a body chosen from his -land-army against the Ammonians; and to the Ethiopians to send spies -first, both to see whether the table of the Sun existed really, which is -said to exist among these Ethiopians, and in addition to this to spy out -all else, but pretending to be bearers of gifts for their king. - -18. Now the table of the Sun is said to be as follows:--there is a meadow -in the suburb of their city full of flesh-meat boiled of all four-footed -creatures; and in this, it is said, those of the citizens who are in -authority at the time place the flesh by night, managing the matter -carefully, and by day any man who wishes comes there and feasts himself; -and the natives (it is reported) say that the earth of herself produces -these things continually. - -19. Of such nature is the so-called table of the Sun said to be. So when -Cambyses had resolved to send the spies, forthwith he sent for those men -of the Ichthyophagoi who understood the Ethiopian tongue, to come from -the city of Elephantine: and while they were going to fetch these -men, he gave command to the fleet to sail against Carthage: but the -Phenicians said that they would not do so, for they were bound not to -do so by solemn vows, and they would not be acting piously if they -made expedition against their own sons: and as the Phenicians were not -willing, the rest were rendered unequal to the attempt. Thus then the -Carthaginians escaped being enslaved by the Persians; for Cambyses did -not think it right to apply force to compel the Phenicians, both because -they had delivered themselves over to the Persians of their own accord -and because the whole naval force was dependent upon the Phenicians. Now -the men of Cyprus also had delivered themselves over to the Persians, -and were joining in the expedition against Egypt. - -20. Then as soon as the Ichthyophagoi came to Cambyses from Elephantine, -he sent them to the Ethiopians, enjoining them what they should say and -giving them gifts to bear with them, that is to say a purple garment, -and a collar of twisted gold with bracelets, and an alabaster box of -perfumed ointment, and a jar of palm-wine. Now these Ethiopians to whom -Cambyses was sending are said to be the tallest and the most beautiful -of all men; and besides other customs which they are reported to have -different from other men, there is especially this, it is said, with -regard to their regal power,--whomsoever of the men of their nation -they judge to be the tallest and to have strength in proportion to his -stature, this man they appoint to reign over them. - -21. So when the Ichthyophagoi had come to this people they presented -their gifts to the king who ruled over them, and at the same time they -said as follows: "The king of the Persians Cambyses, desiring to become -a friend and guest to thee, sent us with command to come to speech with -thee, and he gives thee for gifts these things which he himself most -delights to use." The Ethiopian however, perceiving that they had -come as spies, spoke to them as follows: "Neither did the king of the -Persians send you bearing gifts because he thought it a matter of great -moment to become my guest-friend, nor do ye speak true things (for ye -have come as spies of my kingdom), nor again is he a righteous man; for -if he had been righteous he would not have coveted a land other than his -own, nor would he be leading away into slavery men at whose hands he has -received no wrong. Now however give him this bow and speak to him these -words: The king of the Ethiopians gives this counsel to the king of the -Persians, that when the Persians draw their bows (of equal size to mine) -as easily as I do this, then he should march against the Long-lived -Ethiopians, provided that he be superior in numbers; but until that time -he should feel gratitude to the gods that they do not put it into the -mind of the sons of the Ethiopians to acquire another land in addition -to their own." - -22. Having thus said and having unbent the bow, he delivered it to those -who had come. Then he took the garment of purple and asked what it was -and how it had been made: and when the Ichthyophagoi had told him the -truth about the purple-fish and the dyeing of the tissue, he said that -the men were deceitful and deceitful also were their garments. Then -secondly he asked concerning the twisted gold of the collar and the -bracelets; and when the Ichthyophagoi were setting forth to him the -manner in which it was fashioned, the king broke into a laugh and said, -supposing them to be fetters, that they had stronger fetters than those -in their country. Thirdly he asked about the perfumed ointment, and when -they had told him of the manner of its making and of the anointing with -it, he said the same as he had said before about the garment. Then when -he came to the wine, and had learned about the manner of its making, -being exceedingly delighted with the taste of the drink he asked besides -what food the king ate, and what was the longest time that a Persian -man lived. They told him that he ate bread, explaining to him first the -manner of growing the wheat, and they said that eighty years was the -longest term of life appointed for a Persian man. In answer to this the -Ethiopian said that he did not wonder that they lived but a few years, -when they fed upon dung; for indeed they would not be able to live -even so many years as this, if they did not renew their vigour with the -drink, indicating to the Ichthyophagoi the wine; for in regard to this, -he said, his people were much behind the Persians. - -23. Then when the Ichthyophagoi asked the king in return about the -length of days and the manner of life of his people, he answered that -the greater number of them reached the age of a hundred and twenty -years, and some surpassed even this; and their food was boiled flesh -and their drink was milk. And when the spies marvelled at the number of -years, he conducted them to a certain spring, in the water of which they -washed and became more sleek of skin, as if it were a spring of oil; and -from it there came a scent as it were of violets: and the water of this -spring, said the spies, was so exceedingly weak that it was not possible -for anything to float upon it, either wood or any of those things which -are lighter than wood, but they all went to the bottom. If this water -which they have be really such as it is said to be, it would doubtless -be the cause why the people are long-lived, as making use of it for all -the purposes of life. Then when they departed from this spring, he led -them to a prison-house for men, and there all were bound in fetters of -gold. Now among these Ethiopians bronze is the rarest and most precious -of all things. Then when they had seen the prison-house they saw also -the so-called table of the Sun: - -24, and after this they saw last of all their receptacles of dead -bodies, which are said to be made of crystal in the following -manner:--when they have dried the corpse, whether it be after the -Egyptian fashion or in some other way, they cover it over completely -with plaster 21 and then adorn it with painting, making the figure as -far as possible like the living man. After this they put about it a -block of crystal hollowed out; for this they dig up in great quantity -and it is very easy to work: and the dead body being in the middle of -the block is visible through it, but produces no unpleasant smell nor -any other effect which is unseemly, and it has all its parts visible -like the dead body itself. For a year then they who are most nearly -related to the man keep the block in their house, giving to the dead man -the first share of everything and offering to him sacrifices: and after -this period they carry it out and set it up round about the city. - -25. After they had seen all, the spies departed to go back; and when -they reported these things, forthwith Cambyses was enraged and proceeded -to march his army against the Ethiopians, not having ordered any -provision of food nor considered with himself that he was intending to -march an army to the furthest extremities of the earth; but as one who -is mad and not in his right senses, when he heard the report of the -Ichthyophagoi he began the march, ordering those of the Hellenes who -were present to remain behind in Egypt, and taking with him his whole -land force: and when in the course of his march he had arrived at -Thebes, he divided off about fifty thousand of his army, and these he -enjoined to make slaves of the Ammonians and to set fire to the seat of -the Oracle of Zeus, but he himself with the remainder of his army went -on against the Ethiopians. But before the army had passed over the -fifth part of the way, all that they had of provisions came to an end -completely; and then after the provisions the beasts of burden also were -eaten up and came to an end. Now if Cambyses when he perceived this had -changed his plan and led his army back, he would have been a wise man -in spite of 22 his first mistake; as it was, however, he paid no regard, -but went on forward without stopping. The soldiers accordingly, so long -as they were able to get anything from the ground, prolonged their lives -by eating grass; but when they came to the sand, some did a fearful -deed, that is to say, out of each company of ten they selected by lot -one of themselves and devoured him: and Cambyses, when he heard it, -being alarmed by this eating of one another gave up the expedition -against the Ethiopians and set forth to go back again; and he arrived -at Thebes having suffered loss of a great number of his army. Then from -Thebes he came down to Memphis and allowed the Hellenes to sail away -home. - -26. Thus fared the expedition against the Ethiopians: and those of the -Persians who had been sent to march against the Ammonians set forth -from Thebes and went on their way with guides; and it is known that they -arrived at the city of Oasis, which is inhabited by Samians said to -be of the Aischrionian tribe, and is distant seven days' journey from -Thebes over sandy desert: now this place is called in the speech of the -Hellenes the "Isle of the Blessed." It is said that the army reached -this place, but from that point onwards, except the Ammonians themselves -and those who have heard the account from them, no man is able to say -anything about them; for they neither reached the Ammonians nor -returned back. This however is added to the story by the Ammonians -themselves:--they say that as the army was going from this Oasis through -the sandy desert to attack them, and had got to a point about mid-way -between them and the Oasis, while they were taking their morning meal -a violent South Wind blew upon them, and bearing with it heaps of the -desert sand it buried them under it, and so they disappeared and were -seen no more. Thus the Ammonians say that it came to pass with regard to -this army. - -27. When Cambyses arrived at Memphis, Apis appeared to the Egyptians, -whom the Hellenes call Epaphos: and when he had appeared, forthwith the -Egyptians began to wear their fairest garments and to have festivities. -Cambyses accordingly seeing the Egyptians doing thus, and supposing that -they were certainly acting so by way of rejoicing because he had fared -ill, called for the officers who had charge of Memphis; and when they -had come into his presence, he asked them why when he was at Memphis on -the former occasion, the Egyptians were doing nothing of this kind, but -only now, when he came there after losing a large part of his army. -They said that a god had appeared to them, who was wont to appear at -intervals of long time, and that whenever he appeared, then all the -Egyptians rejoiced and kept festival. Hearing this Cambyses said that -they were lying, and as liars he condemned them to death. - -28. Having put these to death, next he called the priests into his -presence; and when the priests answered him after the same manner, he -said that it should not be without his knowledge if a tame god had come -to the Egyptians; and having so said he bade the priests bring Apis away -into his presence: so they went to bring him. Now this Apis-Epaphos is a -calf born of a cow who after this is not permitted to conceive any other -offspring; and the Egyptians say that a flash of light comes down from -heaven upon this cow, and of this she produces Apis. This calf which is -called Apis is black and has the following signs, namely a white square -23 upon the forehead, and on the back the likeness of an eagle, and in -the tail the hairs are double, and on 24 the tongue there is a mark like -a beetle. - -29. When the priests had brought Apis, Cambyses being somewhat affected -with madness drew his dagger, and aiming at the belly of Apis, struck -his thigh: then he laughed and said to the priests: "O ye wretched -creatures, are gods born such as this, with blood and flesh, and -sensible of the stroke of iron weapons? Worthy indeed of Egyptians -is such a god as this. Ye however at least shall not escape without -punishment for making a mock of me." Having thus spoken he ordered those -whose duty it was to do such things, to scourge the priests without -mercy, and to put to death any one of the other Egyptians whom they -should find keeping the festival. Thus the festival of the Egyptians had -been brought to an end, and the priests were being chastised, and Apis -wounded by the stroke in his thigh lay dying in the temple. - -30. Him, when he had brought his life to an end by reason of the wound, -the priests buried without the knowledge of Cambyses: but Cambyses, as -the Egyptians say, immediately after this evil deed became absolutely -mad, not having been really in his right senses even before that time: -and the first of his evil deeds was that he put to death his brother -Smerdis, who was of the same father and the same mother as himself. This -brother he had sent away from Egypt to Persia in envy, because alone -of all the Persians he had been able to draw the bow which the -Ichthyophagoi brought from the Ethiopian king, to an extent of about two -finger-breadths; while of the other Persians not one had proved able -to do this. Then when Smerdis had gone away to Persia, Cambyses saw a -vision in his sleep of this kind:--it seemed to him that a messenger came -from Persia and reported that Smerdis sitting upon the royal throne had -touched the heaven with his head. Fearing therefore with regard to -this lest his brother might slay him and reign in his stead, he sent -Prexaspes to Persia, the man whom of all the Persians he trusted most, -with command to slay him. He accordingly went up to Susa and slew -Smerdis; and some say that he took him out of the chase and so slew him, -others that he brought him to the Erythraian Sea and drowned him. - -31. This they say was the first beginning of the evil deeds of Cambyses; -and next after this he put to death his sister, who had accompanied -him to Egypt, to whom also he was married, she being his sister by both -parents. Now he took her to wife in the following manner (for -before this the Persians had not been wont at all to marry their -sisters):--Cambyses fell in love with one of his sisters, and desired to -take her to wife; so since he had it in mind to do that which was not -customary, he called the Royal Judges and asked them whether there -existed any law which permitted him who desired it to marry his sister. -Now the Royal Judges are men chosen out from among the Persians, and -hold their office until they die or until some injustice is found in -them, so long and no longer. These pronounce decisions for the Persians -and are the expounders of the ordinances of their fathers, and all -matters are referred to them. So when Cambyses asked them, they gave him -an answer which was both upright and safe, saying that they found no law -which permitted a brother to marry his sister, but apart from that they -had found a law to the effect that the king of the Persians might do -whatsoever he desired. Thus on the one hand they did not tamper with -the law for fear of Cambyses, and at the same time, that they might not -perish themselves in maintaining the law, they found another law beside -that which was asked for, which was in favour of him who wished to marry -his sisters. So Cambyses at that time took to wife her with whom he was -in love, but after no long time he took another sister. Of these it was -the younger whom he put to death, she having accompanied him to Egypt. - -32. About her death, as about the death of Smerdis, two different -stories are told. The Hellenes say that Cambyses had matched a lion's -cub in fight with a dog's whelp, and this wife of his was also a -spectator of it; and when the whelp was being overcome, another whelp, -its brother, broke its chain and came to help it; and having become two -instead of one, the whelps then got the better of the cub: and Cambyses -was pleased at the sight, but she sitting by him began to weep; and -Cambyses perceived it and asked wherefore she wept; and she said that -she had wept when she saw that the whelp had come to the assistance of -its brother, because she remembered Smerdis and perceived that there was -no one who would come to his 25 assistance. The Hellenes say that it was -for this saying that she was killed by Cambyses: but the Egyptians say -that as they were sitting round at table, the wife took a lettuce and -pulled off the leaves all round, and then asked her husband whether the -lettuce was fairer when thus plucked round or when covered with -leaves, and he said "when covered with leaves": she then spoke thus: -"Nevertheless thou didst once produce the likeness of this lettuce, when -thou didst strip bare the house of Cyrus." And he moved to anger leapt -upon her, being with child, and she miscarried and died. - -33. These were the acts of madness done by Cambyses towards those of his -own family, whether the madness was produced really on account of Apis -or from some other cause, as many ills are wont to seize upon men; for -it is said moreover that Cambyses had from his birth a certain grievous -malady, that which is called by some the "sacred" disease: 26 and it -was certainly nothing strange that when the body was suffering from a -grievous malady, the mind should not be sound either. - -34. The following also are acts of madness which he did to the other -Persians:--To Prexaspes, the man whom he honoured most and who used to -bear his messages 2601 (his son also was cup-bearer to Cambyses, and -this too was no small honour),--to him it is said that he spoke as -follows: "Prexaspes, what kind of a man do the Persians esteem me to be, -and what speech do they hold concerning me?" and he said: "Master, in -all other respects thou art greatly commended, but they say that thou -art overmuch given to love of wine." Thus he spoke concerning the -Persians; and upon that Cambyses was roused to anger, and answered thus: -"It appears then that the Persians say I am given to wine, and that -therefore I am beside myself and not in my right mind; and their former -speech then was not sincere." For before this time, it seems, when the -Persians and Croesus were sitting with him in council, Cambyses asked -what kind of a man they thought he was as compared with his father -Cyrus; 27 and they answered that he was better than his father, for -he not only possessed all that his father had possessed, but also in -addition to this had acquired Egypt and the Sea. Thus the Persians -spoke; but Croesus, who was present and was not satisfied with their -judgment, spoke thus to Cambyses: "To me, O son of Cyrus, thou dost not -appear to be equal to thy father, for not yet hast thou a son such as -he left behind him in you." Hearing this Cambyses was pleased, and -commended the judgment of Croesus. - -35. So calling to mind this, he said in anger to Prexaspes: "Learn then -now for thyself whether the Persians speak truly, or whether when they -say this they are themselves out of their senses: for if I, shooting at -thy son there standing before the entrance of the chamber, hit him in -the very middle of the heart, the Persians will be proved to be speaking -falsely, but if I miss, then thou mayest say that the Persians are -speaking the truth and that I am not in my right mind." Having thus said -he drew his bow and hit the boy; and when the boy had fallen down, it -is said that he ordered them to cut open his body and examine the place -where he was hit; and as the arrow was found to be sticking in the -heart, he laughed and was delighted, and said to the father of the boy: -"Prexaspes, it has now been made evident, as thou seest, that I am not -mad, but that it is the Persians who are out of their senses; and now -tell me, whom of all men didst thou ever see before this time hit the -mark so well in shooting?" Then Prexaspes, seeing that the man was not -in his right senses and fearing for himself, said: "Master, I think that -not even God himself could have hit the mark so fairly." Thus he did at -that time: and at another time he condemned twelve of the Persians, men -equal to the best, on a charge of no moment, and buried them alive with -the head downwards. - -36. When he was doing these things, Croesus the Lydian judged it right -to admonish him in the following words: "O king, do not thou indulge the -heat of thy youth and passion in all things, but retain and hold thyself -back: it is a good thing to be prudent, and forethought is wise. Thou -however are putting to death men who are of thine own people, condemning -them on charges of no moment, and thou art putting to death men's sons -also. If thou do many such things, beware lest the Persians make revolt -from thee. As for me, thy father Cyrus gave me charge, earnestly bidding -me to admonish thee, and suggest to thee that which I should find to -be good." Thus he counselled him, manifesting goodwill towards him; but -Cambyses answered: "Dost thou venture to counsel me, who excellently -well didst rule thine own country, and well didst counsel my father, -bidding him pass over the river Araxes and go against the Massagetai, -when they were willing to pass over into our land, and so didst utterly -ruin thyself by ill government of thine own land, and didst utterly -ruin Cyrus, who followed thy counsel. However thou shalt not escape -punishment now, for know that before this I had very long been desiring -to find some occasion against thee." Thus having said he took his bow -meaning to shoot him, but Croesus started up and ran out: and so since -he could not shoot him, he gave orders to his attendants to take and -slay him. The attendants however, knowing his moods, concealed Croesus, -with the intention that if Cambyses should change his mind and seek -to have Croesus again, they might produce him and receive gifts as the -price of saving his life; but if he did not change his mind nor feel -desire to have him back, then they might kill him. Not long afterwards -Cambyses did in fact desire to have Croesus again, and the attendants -perceiving this reported to him that he was still alive: and Cambyses -said that he rejoiced with Croesus that he was still alive, but that -they who had preserved him should not get off free, but he would put -them to death: and thus he did. - -37. Many such acts of madness did he both to Persians and allies, -remaining at Memphis and opening ancient tombs and examining the dead -bodies. Likewise also he entered into the temple of Hephaistos and very -much derided the image of the god: for the image of Hephaistos very -nearly resembles the Phenician Pataicoi, which the Phenicians carry -about on the prows of their triremes; and for him who has not seen -these, I will indicate its nature,--it is the likeness of a dwarfish man. -He entered also into the temple of the Cabeiroi, into which it is not -lawful for any one to enter except the priest only, and the images there -he even set on fire, after much mockery of them. Now these also are like -the images of Hephaistos, and it is said that they are the children of -that god. - -38. It is clear to me therefore by every kind of proof that Cambyses -was mad exceedingly; for otherwise he would not have attempted to deride -religious rites and customary observances. For if one should propose -to all men a choice, bidding them select the best customs from all the -customs that there are, each race of men, after examining them all, -would select those of his own people; thus all think that their own -customs are by far the best: and so it is not likely that any but a -madman would make a jest of such things. Now of the fact that all men -are thus wont to think about their customs, we may judge by many other -proofs and more specially by this which follows:--Dareios in the course -of his reign summoned those of the Hellenes who were present in his -land, and asked them for what price they would consent to eat up their -fathers when they died; and they answered that for no price would -they do so. After this Dareios summoned those Indians who are called -Callatians, who eat their parents, and asked them in presence of the -Hellenes, who understood what they said by help of an interpreter, for -what payment they would consent to consume with fire the bodies of -their fathers when they died; and they cried out aloud and bade him -keep silence from such words. Thus then these things are established by -usage, and I think that Pindar spoke rightly in his verse, when he said -that "of all things law is king." 28 - -39. Now while Cambyses was marching upon Egypt, the Lacedemonians also -had made an expedition against Samos and against Polycrates the son -of Aiakes, who had risen against the government and obtained rule over -Samos. At first he had divided the State into three parts and had given -a share to his brothers Pantagnotos and Syloson; but afterwards he put -to death one of these, and the younger, namely Syloson, he drove -out, and so obtained possession of the whole of Samos. Then, being in -possession, 29 he made a guest-friendship with Amasis the king of Egypt, -sending him gifts and receiving gifts in return from him. After this -straightway within a short period of time the power of Polycrates -increased rapidly, and there was much fame of it not only in Ionia, -but also over the rest of Hellas: for to whatever part he directed his -forces, everything went fortunately for him: and he had got for himself -a hundred fifty-oared galleys and a thousand archers, and he plundered -from all, making no distinction of any; for it was his wont to say that -he would win more gratitude from his friend by giving back to him that -which he had taken, than by not taking at all. 30 So he had conquered -many of the islands and also many cities of the continent, and besides -other things he gained the victory in a sea-fight over the Lesbians, as -they were coming to help the Milesians with their forces, and conquered -them: these men dug the whole trench round the wall of the city of Samos -working in chains. - -40. Now Amasis, as may be supposed, did not fail to perceive that -Polycrates was very greatly fortunate, and 31 it was to him an object -of concern; and as much more good fortune yet continued to come to -Polycrates, he wrote upon a paper these words and sent them to Samos: -"Amasis to Polycrates thus saith:--It is a pleasant thing indeed to hear -that one who is a friend and guest is faring well; yet to me thy great -good fortune is not pleasing, since I know that the Divinity is jealous; -and I think that I desire, both for myself and for those about whom I -have care, that in some of our affairs we should be prosperous and in -others should fail, and thus go through life alternately faring 32 well -and ill, rather than that we should be prosperous in all things: for -never yet did I hear tell of any one who was prosperous in all things -and did not come to an utterly 33 evil end at the last. Now therefore -do thou follow my counsel and act as I shall say with respect to thy -prosperous fortunes. Take thought and consider, and that which thou -findest to be the most valued by thee, and for the loss of which thou -wilt most be vexed in thy soul, that take and cast away in such a manner -that it shall never again come to the sight of men; and if in future -from that time forward good fortune does not befall thee in alternation -with calamities, 34 apply remedies in the manner by me suggested." - -41. Polycrates, having read this and having perceived by reflection that -Amasis suggested to him good counsel, sought to find which one of his -treasures he would be most afflicted in his soul to lose; and seeking -he found this which I shall say:--he had a signet which he used to wear, -enchased in gold and made of an emerald stone; and it was the work of -Theodoros the son of Telecles of Samos. 35 Seeing then that he thought -it good to cast this away, he did thus:--he manned a fifty-oared galley -with sailors and went on board of it himself; and then he bade them -put out into the deep sea. And when he had got to a distance from the -island, he took off the signet-ring, and in the sight of all who were -with him in the ship he threw it into the sea. Thus having done he -sailed home; and when he came to his house he mourned for his loss. - -42. But on the fifth or sixth day after these things it happened to -him as follows:--a fisherman having caught a large and beautiful fish, -thought it right that this should be given as a gift to Polycrates. He -bore it therefore to the door of the palace and said that he desired to -come into the presence of Polycrates, and when he had obtained this he -gave him the fish, saying: "O king, having taken this fish I did not -think fit to bear it to the market, although I am one who lives by the -labour of his hands; but it seemed to me that it was worthy of thee and -of thy monarchy: therefore I bring it and present it to thee." He -then, being pleased at the words spoken, answered thus: "Thou didst -exceedingly well, and double thanks are due to thee, for thy words and -also for thy gift; and we invite thee to come to dinner." The fisherman -then, thinking this a great thing, went away to this house; and the -servants as they were cutting up the fish found in its belly the -signet-ring of Polycrates. Then as soon as they had seen it and taken it -up, they bore it rejoicing to Polycrates, and giving him the signet-ring -they told him in what manner it had been found: and he perceiving that -the matter was of God, wrote upon paper all that he had done and all -that had happened to him, and having written he despatched it to Egypt. -36 - -43. Then Amasis, when he had read the paper which had come from -Polycrates, perceived that it was impossible for man to rescue man from -the event which was to come to pass, and that Polycrates was destined -not to have a good end, being prosperous in all things, seeing that he -found again even that which he cast away. Therefore he sent an envoy to -him in Samos and said that he broke off the guest-friendship; and this -he did lest when a fearful and great mishap befell Polycrates, he might -himself be grieved in his soul as for a man who was his guest. - -44. It was this Polycrates then, prosperous in all things, against whom -the Lacedemonians were making an expedition, being invited by those -Samians who afterwards settled at Kydonia in Crete, to come to their -assistance. Now Polycrates had sent an envoy to Cambyses the son of -Cyrus without the knowledge of the Samians, as he was gathering an army -to go against Egypt, and had asked him to send to him in Samos and to -ask for an armed force. So Cambyses hearing this very readily sent to -Samos to ask Polycrates to send a naval force with him against Egypt: -and Polycrates selected of the citizens those whom he most suspected -of desiring to rise against him and sent them away in forty triremes, -charging Cambyses not to send them back. - -45. Now some say that those of the Samians who were sent away by -Polycrates never reached Egypt, but when they arrived on their voyage at -Carpathos, 37 they considered with themselves, and resolved not to sail -on any further: others say that they reached Egypt and being kept under -guard there, they made their escape from thence. Then, as they were -sailing in to Samos, Polycrates encountered them with ships and engaged -battle with them; and those who were returning home had the better and -landed in the island; but having fought a land-battle in the island, -they were worsted, and so sailed to Lacedemon. Some however say that -those from Egypt defeated Polycrates in the battle; but this in my -opinion is not correct, for there would have been no need for them to -invite the assistance of the Lacedemonians if they had been able by -themselves to bring Polycrates to terms. Moreover, it is not reasonable -either, seeing that he had foreign mercenaries and native archers very -many in number, to suppose that he was worsted by the returning Samians, -who were but few. Then Polycrates gathered together the children and -wives of his subjects and confined them in the ship-sheds, keeping them -ready so that, if it should prove that his subjects deserted to the side -of the returning exiles, he might burn them with the sheds. - -46. When those of the Samians who had been driven out by Polycrates -reached Sparta, they were introduced before the magistrates and spoke -at length, being urgent in their request. The magistrates however at the -first introduction replied that they had forgotten the things which had -been spoken at the beginning, and did not understand those which were -spoken at the end. After this they were introduced a second time, and -bringing with them a bag they said nothing else but this, namely that -the bag was in want of meal; to which the others replied that they had -overdone it with the bag. 38 However, they resolved to help them. - -47. Then the Lacedemonians prepared a force and made expedition to -Samos, in repayment of former services, as the Samians say, because the -Samians had first helped them with ships against the Messenians; but the -Lacedemonians say that they made the expedition not so much from desire -to help the Samians at their request, as to take vengeance on their own -behalf for the robbery of the mixing-bowl which they had been bearing as -a gift to Croesus, 39 and of the corslet which Amasis the king of Egypt -had sent as a gift to them; for the Samians had carried off the corslet -also in the year before they took the bowl; and it was of linen with -many figures woven into it and embroidered with gold and with cotton; -and each thread of this corslet is worthy of admiration, for that being -itself fine it has in it three hundred and sixty fibres, all plain to -view. Such another as this moreover is that which Amasis dedicated as an -offering to Athene at Lindos. - -48. The Corinthians also took part with zeal in this expedition against -Samos, that it might be carried out; for there had been an offence -perpetrated against them also by the Samians a generation before 40 the -time of this expedition and about the same time as the robbery of the -bowl. Periander the son of Kypselos had despatched three hundred sons of -the chief men of Corcyra to Alyattes at Sardis to be made eunuchs; and -when the Corinthians who were conducting the boys had put in to Samos, -the Samians, being informed of the story and for what purpose they were -being conducted to Sardis, first instructed the boys to lay hold of the -temple of Artemis, and then they refused to permit the Corinthians to -drag the suppliants away from the temple: and as the Corinthians cut the -boys off from supplies of food, the Samians made a festival, which they -celebrate even to the present time in the same manner: for when night -came on, as long as the boys were suppliants they arranged dances of -maidens and youths, and in arranging the dances they made it a rule of -the festival that sweet cakes of sesame and honey should be carried, in -order that the Corcyrean boys might snatch them and so have support; and -this went on so long that at last the Corinthians who had charge of the -boys departed and went away; and as for the boys, the Samians carried -them back to Corcyra. - -49. Now, if after the death of Periander the Corinthians had been on -friendly terms with the Corcyreans, they would not have joined in the -expedition against Samos for the cause which has been mentioned; but as -it is, they have been ever at variance with one another since they first -colonised the island. 41 This then was the cause why the Corinthians had -a grudge against the Samians. - -50. Now Periander had chosen out the sons of the chief men of Corcyra -and was sending them to Sardis to be made eunuchs, in order that he -might have revenge; since the Corcyreans had first begun the offence and -had done to him a deed of reckless wrong. For after Periander had killed -his wife Melissa, it chanced to him to experience another misfortune -in addition to that which had happened to him already, and this was as -follows:--He had by Melissa two sons, the one of seventeen and the other -of eighteen years. These sons their mother's father Procles, who was -despot of Epidauros, sent for to himself and kindly entertained, as was -to be expected seeing that they were the sons of his own daughter; and -when he was sending them back, he said in taking leave of them: "Do -ye know, boys, who it was that killed your mother?" Of this saying -the elder of them took no account, but the younger, whose name was -Lycophron, was grieved so greatly at hearing it, that when he reached -Corinth again he would neither address his father, nor speak to him when -his father would have conversed with him, nor give any reply when he -asked questions, regarding him as the murderer of his mother. At length -Periander being enraged with his son drove him forth out of his house. - -51. And having driven him forth, he asked of the elder son what his -mother's father had said to them in his conversation. He then related -how Procles had received them in a kindly manner, but of the saying -which he had uttered when he parted from them he had no remembrance, -since he had taken no note of it. So Periander said that it could not be -but that he had suggested to them something, and urged him further with -questions; and he after that remembered, and told of this also. Then -Periander taking note of it 42 and not desiring to show any indulgence, -sent a messenger to those with whom the son who had been driven forth -was living at that time, and forbade them to receive him into their -houses; and whenever having been driven away from one house he came to -another, he was driven away also from this, since Periander threatened -those who received him, and commanded them to exclude him; and so being -driven away again he would go to another house, where persons lived who -were his friends, and they perhaps received him because he was the son -of Periander, notwithstanding that they feared. - -52. At last Periander made a proclamation that whosoever should either -receive him into their houses or converse with him should be bound -to pay a fine 43 to Apollo, stating the amount that it should be. -Accordingly, by reason of this proclamation no one was willing either to -converse with him or to receive him into their house; and moreover -even he himself did not think it fit to attempt it, since it had been -forbidden, but he lay about in the porticoes enduring exposure: and -on the fourth day after this, Periander seeing him fallen into squalid -misery and starvation felt pity for him; and abating his anger he -approached him and began to say: "Son, which of these two is to be -preferred, the fortune which thou dost now experience and possess, 44 or -to inherit the power and wealth which I possess now, by being submissive -to thy father's will? Thou however, being my son and the prince 45 of -wealthy Corinth, didst choose nevertheless the life of a vagabond by -making opposition and displaying anger against him with whom it behoved -thee least to deal so; for if any misfortune happened in those matters, -for which cause thou hast suspicion against me, this has happened to me -first, and I am sharer in the misfortune more than others, inasmuch as I -did the deed 46 myself. Do thou however, having learnt by how much to be -envied is better than to be pitied, and at the same time what a grievous -thing it is to be angry against thy parents and against those who are -stronger than thou, come back now to the house." Periander with these -words endeavoured to restrain him; but he answered nothing else to his -father, but said only that he ought to pay a fine to the god for having -come to speech with him. Then Periander, perceiving that the malady of -his son was hopeless and could not be overcome, despatched a ship to -Corcyra, and so sent him away out of his sight, for he was ruler also of -that island; and having sent him away, Periander proceeded to make war -against his father-in-law Procles, esteeming him most to blame for the -condition in which he was; and he took Epidauros and took also Procles -himself and made him a prisoner. - -53. When however, as time went on, Periander had passed his prime and -perceived within himself that he was no longer able to overlook and -manage the government of the State, he sent to Corcyra and summoned -Lycophron to come back and take the supreme power; for in the elder of -his sons he did not see the required capacity, but perceived clearly -that he was of wits too dull. Lycophron however did not deign even to -give an answer to the bearer of his message. Then Periander, clinging -still in affection to the youth, sent to him next his own daughter, the -sister of Lycophron, supposing that he would yield to her persuasion -more than to that of others; and she arrived there and spoke to him -thus: "Boy, dost thou desire that both the despotism should fall to -others, and also the substance of thy father, carried off as plunder, -rather than that thou shouldest return back and possess them? Come -back to thy home: cease to torment thyself. Pride is a mischievous -possession. Heal not evil with evil. Many prefer that which is -reasonable to that which is strictly just; and many ere now in seeking -the things of their mother have lost the things of their father. -Despotism is an insecure thing, and many desire it: moreover he is now -an old man and past his prime. Give not thy good things unto others." -She thus said to him the most persuasive things, having been before -instructed by her father: but he in answer said, that he would never -come to Corinth so long as he heard that his father was yet alive. When -she had reported this, Periander the third time sent an envoy, and said -that he desired himself to come to Corcyra, exhorting Lycophron at the -same time to come back to Corinth and to be his successor on the throne. -The son having agreed to return on these terms, Periander was preparing -to sail to Corcyra and his son to Corinth; but the Corcyreans, having -learnt all that had taken place, put the young man to death, in order -that Periander might not come to their land. For this cause it was that -Periander took vengeance on those of Corcyra. - -54. The Lacedemonians then had come with a great armament and were -besieging Samos; and having made an attack upon the wall, they occupied -the tower which stands by the sea in the suburb of the city, but -afterwards when Polycrates came up to the rescue with a large body they -were driven away from it. Meanwhile by the upper tower which is upon -the ridge of the mountain there had come out to the fight the foreign -mercenaries and many of the Samians themselves, and these stood their -ground against the Lacedemonians for a short while and then began to fly -backwards; and the Lacedemonians followed and were slaying them. - -55. Now if the Lacedemonians there present had all been equal on that -day to Archias and Lycopas, Samos would have been captured; for Archias -and Lycopas alone rushed within the wall together with the flying -Samians, and being shut off from retreat were slain within the city of -the Samians. I myself moreover had converse in Pitane (for to that -deme he belonged) with the third in descent from this Archias, another -Archias the son of Samios the son of Archias, who honoured the Samians -of all strangers most; and not only so, but he said that his own father -had been called Samios because his father Archias had died by a glorious -death in Samos; and he said that he honoured Samians because his -grandfather had been granted a public funeral by the Samians. - -56. The Lacedemonians then, when they had been besieging Samos for -forty days and their affairs made no progress, set forth to return to -Peloponnesus. But according to the less credible account which has been -put abroad of these matters Polycrates struck in lead a quantity of a -certain native coin, and having gilded the coins over, gave them to the -Lacedemonians, and they received them and upon that set forth to depart. -This was the first expedition which the Lacedemonians (being Dorians) -4601 made into Asia. - -57. Those of the Samians who had made the expedition against Polycrates -themselves also sailed away, when the Lacedemonians were about to desert -them, and came to Siphnos: for they were in want of money, and the -people of Siphnos were then at their greatest height of prosperity and -possessed wealth more than all the other islanders, since they had -in their island mines of gold and silver, so that there is a treasury -dedicated at Delphi with the tithe of the money which came in from -these mines, and furnished in a manner equal to the wealthiest of these -treasuries: and the people used to divide among themselves the money -which came in from the mines every year. So when they were establishing -the treasury, they consulted the Oracle as to whether their present -prosperity was capable of remaining with them for a long time, and the -Pythian prophetess gave them this reply: - - - "But when with white shall be shining 47 the hall of the city 48 - in Siphnos, - And when the market is white of brow, one wary is needed - Then, to beware of an army 49 of wood and a red-coloured herald." - -Now just at that time the market-place and city hall of the Siphnians -had been decorated with Parian marble. - -58. This oracle they were not able to understand either then at first or -when the Samians had arrived: for as soon as the Samians were putting in -50 to Siphnos they sent one of their ships to bear envoys to the city: -now in old times all ships were painted with red, and this was that -which the Pythian prophetess was declaring beforehand to the Siphnians, -bidding them guard against the "army of wood" and the "red-coloured -herald." The messengers accordingly came and asked the Siphnians to lend -them ten talents; and as they refused to lend to them, the Samians began -to lay waste their lands: so when they were informed of it, forthwith -the Siphnians came to the rescue, and having engaged battle with them -were defeated, and many of them were cut off by the Samians and shut out -of the city; and the Samians after this imposed upon them a payment of a -hundred talents. - -59. Then from the men of Hermion they received by payment of money the -island of Hydrea, which is near the coast of Peloponnese, and they gave -it in charge to the Troizenians, but they themselves settled at Kydonia -which is in Crete, not sailing thither for that purpose but in order -to drive the Zakynthians out of the island. Here they remained and were -prosperous for five years, so much so that they were the builders of -the temples which are now existing in Kydonia, and also of the house of -Dictyna. 51 In the sixth year however the Eginetans together with the -Cretans conquered them in a sea-fight and brought them to slavery; and -they cut off the prows of their ships, which were shaped like boars, and -dedicated them in the temple of Athene in Egina. This the Eginetans did -because they had a grudge against the Samians; for the Samians had first -made expedition against Egina, when Amphicrates was king in Samos, and -had done much hurt to the Eginetans and suffered much hurt also from -them. Such was the cause of this event: - -60, and about the Samians I have spoken at greater length, because they -have three works which are greater than any others that have been made -by Hellenes: first a passage beginning from below and open at both ends, -dug through a mountain not less than a hundred and fifty fathoms 52 in -height; the length of the passage is seven furlongs 53 and the height -and breadth each eight feet, and throughout the whole of it another -passage has been dug twenty cubits in depth and three feet in breadth, -through which the water is conducted and comes by the pipes to the city, -brought from an abundant spring: and the designer of this work was a -Megarian, Eupalinos the son of Naustrophos. This is one of the three; -and the second is a mole in the sea about the harbour, going down to -a depth of as much as 54 twenty fathoms; and the length of the mole is -more than two furlongs. The third work which they have executed is a -temple larger than all the other temples of which we know. Of this the -first designer was Rhoicos the son of Philes, a native of Samos. For -this reason I have spoken at greater length of the Samians. - -61. Now while Cambyses the son of Cyrus was spending a long time in -Egypt and had gone out of his right mind, there rose up against him two -brothers, Magians, of whom the one had been left behind by Cambyses -as caretaker of his household. This man, I say, rose up against him -perceiving that the occurrence of the death of Smerdis was being kept -secret, and that there were but few of the Persians who were aware of -it, while the greater number believed without doubt that he was still -alive. Therefore he endeavoured to obtain the kingdom, and he formed his -plan as follows:--he had a brother (that one who, as I said, rose up -with him against Cambyses), and this man in form very closely resembled -Smerdis the son of Cyrus, whom Cambyses had slain, being his own -brother. He was like Smerdis, I say, in form, and not only so but he had -the same name, Smerdis. Having persuaded this man that he would manage -everything for him, the Magian Patizeithes brought him and seated him -upon the royal throne: and having so done he sent heralds about to -the various provinces, and among others one to the army in Egypt, to -proclaim to them that they must obey Smerdis the son of Cyrus for the -future instead of Cambyses. - -62. So then the other heralds made this proclamation, and also the -one who was appointed to go to Egypt, finding Cambyses and his army at -Agbatana in Syria, stood in the midst and began to proclaim that which -had been commanded to him by the Magian. Hearing this from the herald, -and supposing that the herald was speaking the truth and that he had -himself been betrayed by Prexaspes, that is to say, that when Prexaspes -was sent to kill Smerdis he had not done so, Cambyses looked upon -Prexaspes and said: "Prexaspes, was it thus that thou didst perform for -me the thing which I gave over to thee to do?" and he said: "Master, the -saying is not true that Smerdis thy brother has risen up against thee, -nor that thou wilt have any contention arising from him, either great or -small: for I myself, having done that which thou didst command me to do, -buried him with my own hands. If therefore the dead have risen again to -life, then thou mayest expect that Astyages also the Mede will rise up -against thee; but if it is as it was beforetime, there is no fear -now that any trouble shall spring up for you, at least from him. Now -therefore I think it well that some should pursue after the herald and -examine him, asking from whom he has come to proclaim to us that we are -to obey Smerdis as king." - -63. When Prexaspes had thus spoken, Cambyses was pleased with the -advice, and accordingly the herald was pursued forthwith and returned. -Then when he had come back, Prexaspes asked him as follows: "Man, thou -sayest that thou art come as a messenger from Smerdis the son of Cyrus: -now therefore speak the truth and go away in peace. I ask thee whether -Smerdis himself appeared before thine eyes and charged thee to say this, -or some one of those who serve him." He said: "Smerdis the son of Cyrus -I have never yet seen, since the day that king Cambyses marched to -Egypt: but the Magian whom Cambyses appointed to be guardian of his -household, he, I say, gave me this charge, saying that Smerdis the son -of Cyrus was he who laid the command upon me to speak these things to -you." Thus he spoke to them, adding no falsehoods to the first, and -Cambyses said: "Prexaspes, thou hast done that which was commanded thee -like an honest man, and hast escaped censure; but who of the Persians -may this be who has risen up against me and usurped the name of -Smerdis?" He said: "I seem to myself, O king, to have understanding -of this which has come to pass: the Magians have risen against thee, -Patizeithes namely, whom thou didst leave as caretaker of thy household, -and his brother Smerdis." - -64. Then Cambyses, when he heard the name of Smerdis, perceived at once -the true meaning of this report and of the dream, for he thought in his -sleep that some one had reported to him that Smerdis was sitting -upon the royal throne and had touched the heaven with his head: and -perceiving that he had slain his brother without need, he began to -lament for Smerdis; and having lamented for him and sorrowed greatly for -the whole mishap, he was leaping upon his horse, meaning as quickly as -possible to march his army to Susa against the Magian; and as he leapt -upon his horse, the cap of his sword-sheath fell off, and the sword -being left bare struck his thigh. Having been wounded then in the same -part where he had formerly struck Apis the god of the Egyptians, and -believing that he had been struck with a mortal blow, Cambyses asked -what was the name of that town, and they said "Agbatana." Now even -before this he had been informed by the Oracle at the city of Buto that -in Agbatana he should bring his life to an end: and he supposed that he -should die of old age in Agbatana in Media, where was his chief seat of -power; but the oracle, it appeared, meant in Agbatana of Syria. So when -by questioning now he learnt the name of the town, being struck with -fear both by the calamity caused by the Magian and at the same time by -the wound, he came to his right mind, and understanding the meaning of -the oracle he said: "Here it is fated that Cambyses the son of Cyrus -shall end his life." - -65. So much only he said at that time; but about twenty days afterwards -he sent for the most honourable of the Persians who were with him, and -said to them as follows: "Persians, it has become necessary for me to -make known to you the thing which I was wont to keep concealed beyond -all other things. Being in Egypt I saw a vision in my sleep, which I -would I had never seen, and it seemed to me that a messenger came from -home and reported to me that Smerdis was sitting upon the royal throne -and had touched the heaven with his head. Fearing then lest I should be -deprived of my power by my brother, I acted quickly rather than wisely; -for it seems that it is not possible for man 55 to avert that which -is destined to come to pass. I therefore, fool that I was, sent away -Prexaspes to Susa to kill Smerdis; and when this great evil had been -done, I lived in security, never considering the danger that some other -man might at some time rise up against me, now that Smerdis had been -removed: and altogether missing the mark of that which was about to -happen, I have both made myself the murderer of my brother, when there -was no need, and I have been deprived none the less of the kingdom; for -it was in fact Smerdis the Magian of whom the divine power declared to -me beforehand in the vision that he should rise up against me. So then, -as I say, this deed has been done by me, and ye must imagine that ye -no longer have Smerdis the son of Cyrus alive: but it is in truth the -Magians who are masters of your kingdom, he whom I left as guardian of -my household and his brother Smerdis. The man then who ought above all -others to have taken vengeance on my behalf for the dishonour which I -have suffered from the Magians, has ended his life by an unholy death -received from the hands of those who were his nearest of kin; and since -he is no more, it becomes most needful for me, as the thing next best of -those which remain, 56 to charge you, O Persians, with that which dying -I desire should be done for me. This then I lay upon you, calling upon -the gods of the royal house to witness it,--upon you and most of all upon -those of the Achaemenidai who are present here,--that ye do not permit -the return of the chief power to the Medes, but that if they have -acquired it by craft, by craft they be deprived of it by you, or if they -have conquered it by any kind of force, by force and by a strong hand ye -recover it. And if ye do this, may the earth bring forth her produce -and may your wives and your cattle be fruitful, while ye remain free for -ever; but if ye do not recover the power nor attempt to recover it, I -pray that curses the contrary of these blessings may come upon you, and -moreover that each man of the Persians may have an end to his life like -that which has come upon me." Then as soon as he had finished speaking -these things, Cambyses began to bewail and make lamentation for all his -fortunes. - -66. And the Persians, when they saw that the king had begun to bewail -himself, both rent the garments which they wore and made lamentation -without stint. After this, when the bone had become diseased and the -thigh had mortified, Cambyses the son of Cyrus was carried off by the -wound, having reigned in all seven years and five months, and being -absolutely childless both of male and female offspring. The Persians -meanwhile who were present there were very little disposed to believe -57 that the power was in the hands of the Magians: on the contrary, they -were surely convinced that Cambyses had said that which he said about -the death of Smerdis to deceive them, in order that all the Persians -might be moved to war against him. These then were surely convinced that -Smerdis the son of Cyrus was established to be king; for Prexaspes also -very strongly denied that he had slain Smerdis, since it was not safe, -now that Cambyses was dead, for him to say that he had destroyed with -his own hand the son of Cyrus. - -67. Thus when Cambyses had brought his life to an end, the Magian became -king without disturbance, usurping the place of his namesake Smerdis the -son of Cyrus; and he reigned during the seven months which were wanting -yet to Cambyses for the completion of the eight years: and during them -he performed acts of great benefit to all his subjects, so that after -his death all those in Asia except the Persians themselves mourned for -his loss: for the Magian sent messengers abroad to every nation over -which he ruled, and proclaimed freedom from military service and from -tribute for three years. - -68. This proclamation, I say, he made at once when he established -himself upon the throne: but in the eighth month it was discovered -who he was in the following manner:--There was one Otanes the son of -Pharnaspes, in birth and in wealth not inferior to any of the Persians. -This Otanes was the first who had had suspicion of the Magian, that -he was not Smerdis the son of Cyrus but the person that he really was, -drawing his inference from these facts, namely that he never went abroad -out of the fortress, and that he did not summon into his presence any of -the honourable men among the Persians: and having formed a suspicion -of him, he proceeded to do as follows:--Cambyses had taken to wife his -daughter, whose name was Phaidyme; 58 and this same daughter the Magian -at that time was keeping as his wife and living with her as with all the -rest also of the wives of Cambyses. Otanes therefore sent a message to -this daughter and asked her who the man was by whose side she slept, -whether Smerdis the son of Cyrus or some other. She sent back word to -him saying that she did not know, for she had never seen Smerdis the -son of Cyrus, nor did she know otherwise who he was who lived with her. -Otanes then sent a second time and said: "If thou dost not thyself know -Smerdis the son of Cyrus, then do thou ask of Atossa who this man is, -with whom both she and thou live as wives; for assuredly it must be that -she knows her own brother." - -69. To this the daughter sent back word: "I am not able either to come -to speech with Atossa or to see any other of the women who live here -with me; for as soon as this man, whosoever he may be, succeeded to -the kingdom, he separated us and placed us in different apartments by -ourselves." When Otanes heard this, the matter became more and more -clear to him, and he sent another message in to her, which said: -"Daughter, it is right for thee, nobly born as thou art, to undertake -any risk which thy father bids thee take upon thee: for if in truth this -is not Smerdis the son of Cyrus but the man whom I suppose, he ought not -to escape with impunity either for taking thee to his bed or for holding -the dominion of Persians, but he must pay the penalty. Now therefore do -as I say. When he sleeps by thee and thou perceivest that he is sound -asleep, feel his ears; and if it prove that he has ears, then believe -that thou art living with Smerdis the son of Cyrus, but if not, believe -that it is with the Magian Smerdis." To this Phaidyme sent an answer -saying that, if she should do so, she would run a great risk; for -supposing that he should chance not to have his ears, and she were -detected feeling for them, she was well assured that he would put her to -death; but nevertheless she would do this. So she undertook to do this -for her father: but as for this Magian Smerdis, he had had his ears -cut off by Cyrus the son of Cambyses when he was king, for some grave -offence. This Phaidyme then, the daughter of Otanes, proceeding to -perform all that she had undertaken for her father, when her turn -came to go to the Magian (for the wives of the Persians go in to them -regularly each in her turn), came and lay down beside him: and when the -Magian was in deep sleep, she felt his ears; and perceiving not with -difficulty but easily that her husband had no ears, so soon as it became -day she sent and informed her father of that which had taken place. - -70. Then Otanes took to him Aspathines and Gobryas, 59 who were leading -men among the Persians and also his own most trusted friends, and -related to them the whole matter: and they, as it then appeared, had -suspicions also themselves that it was so; and when Otanes reported this -to them, they readily accepted his proposals. Then it was resolved -by them that each one should associate with himself that man of the -Persians whom he trusted most; so Otanes brought in Intaphrenes, 60 -Gobryas brought in Megabyzos, and Aspathines brought in Hydarnes. When -they had thus become six, Dareios the son of Hystaspes arrived at -Susa, having come from the land of Persia, for of this his father was -governor. Accordingly when he came, the six men of the Persians resolved -to associate Dareios also with themselves. - -71. These then having come together, being seven in number, gave pledges -of faith to one another and deliberated together; and when it came to -Dareios to declare his opinion, he spoke to them as follows: "I thought -that I alone knew this, namely that it was the Magian who was reigning -as king and that Smerdis the son of Cyrus had brought his life to an -end; and for this very reason I am come with earnest purpose to contrive -death for the Magian. Since however it has come to pass that ye also -know and not I alone, I think it well to act at once and not to put the -matter off, for that is not the better way." To this replied Otanes: -"Son of Hystaspes, thou art the scion of a noble stock, and thou art -showing thyself, as it seems, in no way inferior to thy father: do not -however hasten this enterprise so much without consideration, but take -it up more prudently; for we must first become more in numbers, and then -undertake the matter." In answer to this Dareios said: "Men who are here -present, if ye shall follow the way suggested by Otanes, know that -ye will perish miserably; for some one will carry word to the Magian, -getting gain thereby privately for himself. Your best way would have -been to do this action upon your own risk alone; but since it seemed -good to you to refer the matter to a greater number, and ye communicated -it to me, either let us do the deed to-day, or be ye assured that if -this present day shall pass by, none other shall prevent me 61 as your -accuser, but I will myself tell these things to the Magian." - -72. To this Otanes, when he saw Dareios in violent haste, replied: -"Since thou dost compel us to hasten the matter and dost not permit us -to delay, come expound to us thyself in what manner we shall pass into -the palace and lay hands upon them: for that there are guards set in -various parts, thou knowest probably thyself as well as we, if not from -sight at least from hearsay; and in what manner shall we pass through -these?" Dareios made reply with these words: "Otanes, there are many -things in sooth which it is not possible to set forth in speech, but -only in deed; and other things there are which in speech can be set -forth, but from them comes no famous deed. Know ye however that the -guards which are set are not difficult to pass: for in the first place, -we being what we are, there is no one who will not let us go by, partly, -as may be supposed, from having respect for us, and partly also perhaps -from fear; and secondly I have myself a most specious pretext by means -of which we may pass by; for I shall say that I am just now come from -the Persian land and desire to declare to the king a certain message -from my father: for where it is necessary that a lie be spoken, let it -be spoken; seeing that we all aim at the same object, both they who lie -and they who always speak the truth; those lie whenever they are likely -to gain anything by persuading with their lies, and these tell the truth -in order that they may draw to themselves gain by the truth, and that -things 62 may be entrusted to them more readily. Thus, while practising -different ways, we aim all at the same thing. If however they were not -likely to make any gain by it, the truth-teller would lie and the -liar would speak the truth, with indifference. Whosoever then of the -door-keepers shall let us pass by of his own free will, for him it shall -be the better afterwards; but whosoever shall endeavour to oppose our -passage, let him then and there be marked as our enemy, 63 and after -that let us push in and set about our work." - -73. Then said Gobryas: "Friends, at what time will there be a fairer -opportunity for us either to recover our rule, or, if we are not able to -get it again, to die? seeing that we being Persians on the one hand lie -under the rule of a Mede, a Magian, and that too a man whose ears -have been cut off. Moreover all those of you who stood by the side -of Cambyses when he was sick remember assuredly what he laid upon the -Persians as he was bringing his life to an end, if they should not -attempt to win back the power; and this we did not accept then, but -supposed that Cambyses had spoken in order to deceive us. Now therefore -I give my vote that we follow the opinion of Dareios, and that we do not -depart from this assembly to go anywhither else but straight to attack -the Magian." Thus spoke Gobryas, and they all approved of this proposal. - -74. Now while these were thus taking counsel together, it was coming to -pass by coincidence as follows:--The Magians taking counsel together had -resolved to join Prexaspes with themselves as a friend, both because -he had suffered grievous wrong from Cambyses, who had killed his son by -shooting him, and because he alone knew for a certainty of the death -of Smerdis the son of Cyrus, having killed him with his own hands, and -finally because Prexaspes was in very great repute among the Persians. -For these reasons they summoned him and endeavoured to win him to be -their friend, engaging him by pledge and with oaths, that he would -assuredly keep to himself and not reveal to any man the deception which -had been practised by them upon the Persians, and promising to give -him things innumerable 64 in return. After Prexaspes had promised to do -this, the Magians, having persuaded him so far, proposed to him a second -thing, and said that they would call together all the Persians to -come up to the wall of the palace, and bade him go up upon a tower and -address them, saying that they were living under the rule of Smerdis the -son of Cyrus and no other. This they so enjoined because they supposed -65 that he had the greatest credit among the Persians, and because he -had frequently declared the opinion that Smerdis the son of Cyrus was -still alive, and had denied that he had slain him. - -75. When Prexaspes said that he was ready to do this also, the Magians -having called together the Persians caused him to go up upon a tower and -bade him address them. Then he chose to forget those things which they -asked of him, and beginning with Achaimenes he traced the descent of -Cyrus on the father's side, and then, when he came down to Cyrus, he -related at last what great benefits he had conferred upon the Persians; -and having gone through this recital he proceeded to declare the truth, -saying that formerly he kept it secret, since it was not safe for him -to tell of that which had been done, but at the present time he was -compelled to make it known. He proceeded to say how he had himself slain -Smerdis the son of Cyrus, being compelled by Cambyses, and that it was -the Magians who were now ruling. Then he made imprecation of many evils -on the Persians, if they did not win back again the power and take -vengeance upon the Magians, and upon that he let himself fall down from -the tower head foremost. Thus Prexaspes ended his life, having been -throughout his time a man of repute. - -76. Now the seven of the Persians, when they had resolved forthwith to -lay hands upon the Magians and not to delay, made prayer to the gods -and went, knowing nothing of that which had been done with regard -to Prexaspes: and as they were going and were in the middle of their -course, they heard that which had happened about Prexaspes. Upon that -they retired out of the way and again considered with themselves, Otanes -and his supporters strongly urging that they should delay and not set to -the work when things were thus disturbed, 66 while Dareios and those of -his party urged that they should go forthwith and do that which had been -resolved, and not delay. Then while they were contending, there appeared -seven pairs of hawks pursuing two pairs of vultures, plucking out -their feathers and tearing them. Seeing this the seven all approved -the opinion of Dareios and thereupon they went to the king's palace, -encouraged by the sight of the birds. - -77. When they appeared at the gates, it happened nearly as Dareios -supposed, for the guards, having respect for men who were chief among -the Persians, and not suspecting that anything would be done by them of -the kind proposed, allowed them to pass in under the guiding of heaven, -and none asked them any question. Then when they had passed into the -court, they met the eunuchs who bore in the messages to the king; and -these inquired of them for what purpose they had come, and at the same -time they threatened with punishment the keepers of the gates for having -let them pass in, and tried to stop the seven when they attempted to -go forward. Then they gave the word to one another and drawing their -daggers stabbed these men there upon the spot, who tried to stop them, -and themselves went running on towards the chamber of the men. 6601 - -78. Now the Magians happened both of them to be there within, consulting -about that which had been done by Prexaspes. So when they saw that the -eunuchs had been attacked and were crying aloud, they ran back 67 -both of them, and perceiving that which was being done they turned to -self-defence: and one of them got down his bow and arrows before he was -attacked, while the other had recourse to his spear. Then they engaged -in combat with one another; and that one of them who had taken up his -bow and arrows found them of no use, since his enemies were close at -hand and pressed hard upon him, but the other defended himself with his -spear, and first he struck Aspathines in the thigh, and then Intaphrenes -in the eye; and Intaphrenes lost his eye by reason of the wound, but his -life he did not lose. These then were wounded by one of the Magians, but -the other, when his bow and arrows proved useless to him, fled into a -bedchamber which opened into the chamber of the men, intending to close -the door; and with him there rushed in two of the seven, Dareios and -Gobryas. And when Gobryas was locked together in combat with the Magian, -Dareios stood by and was at a loss what to do, because it was dark, and -he was afraid lest he should strike Gobryas. Then seeing him standing by -idle, Gobryas asked why he did not use his hands, and he said: "Because -I am afraid lest I may strike thee": and Gobryas answered: "Thrust -with thy sword even though it stab through us both." So Dareios was -persuaded, and he thrust with his danger and happened to hit the Magian. - -79. So when they had slain the Magians and cut off their heads, they -left behind those of their number who were wounded, both because they -were unable to go, and also in order that they might take charge of the -fortress, and the five others taking with them the heads of the Magians -ran with shouting and clashing of arms and called upon the other -Persians to join them, telling them of that which had been done and -showing the heads, and at the same time they proceeded to slay every one -of the Magians who crossed their path. So the Persians when they heard -of that which had been brought to pass by the seven and of the deceit -of the Magians, thought good themselves also to do the same, and drawing -their daggers they killed the Magians wherever they found one; so that -if night had not come on and stopped them, they would not have left a -single Magian alive. This day the Persians celebrate in common more than -all other days, and upon it they keep a great festival which is called -by the Persians the festival of the slaughter of the Magians, 6701 on -which no Magian is permitted to appear abroad, but the Magians keep -themselves within their houses throughout that day. - -80. When the tumult had subsided and more than five days had elapsed, 68 -those who had risen against the Magians began to take counsel about the -general state, and there were spoken speeches which some of the Hellenes -do not believe were really uttered, but spoken they were nevertheless. -69 On the one hand Otanes urged that they should resign the government -into the hands of the whole body of the Persians, and his words were as -follows: "To me it seems best that no single one of us should henceforth -be ruler, for that is neither pleasant nor profitable. Ye saw the -insolent temper of Cambyses, to what lengths it went, and ye have had -experience also of the insolence of the Magian: and how should the rule -of one alone be a well-ordered thing, seeing that the monarch may do -what he desires without rendering any account of his acts? Even the best -of all men, if he were placed in this disposition, would be caused by -it to change from his wonted disposition: for insolence is engendered in -him by the good things which he possesses, and envy is implanted in man -from the beginning; and having these two things, he has all vice: for he -does many deeds of reckless wrong, partly moved by insolence proceeding -from satiety, and partly by envy. And yet a despot at least ought to -have been free from envy, seeing that he has all manner of good -things. He is however naturally in just the opposite temper towards -his subjects; for he grudges to the nobles that they should survive and -live, but delights in the basest of citizens, and he is more ready than -any other man to receive calumnies. Then of all things he is the most -inconsistent; for if you express admiration of him moderately, he is -offended that no very great court is paid to him, whereas if you -pay court to him extravagantly, he is offended with you for being a -flatterer. And the most important matter of all is that which I am about -to say:--he disturbs the customs handed down from our fathers, he is a -ravisher of women, and he puts men to death without trial. On the other -hand the rule of many has first a name attaching to it which is the -fairest of all names, that is to say 'Equality'; 70 next, the multitude -does none of those things which the monarch does: offices of state are -exercised by lot, and the magistrates are compelled to render account -of their action: and finally all matters of deliberation are referred to -the public assembly. I therefore give as my opinion that we let monarchy -go and increase the power of the multitude; for in the many is contained -everything." - -81. This was the opinion expressed by Otanes; but Megabyzos urged that -they should entrust matters to the rule of a few, saying these words: -"That which Otanes said in opposition to a tyranny, let it be counted as -said for me also, but in that which he said urging that we should make -over the power to the multitude, he has missed the best counsel: for -nothing is more senseless or insolent than a worthless crowd; and -for men flying from the insolence of a despot to fall into that of -unrestrained popular power, is by no means to be endured: for he, if he -does anything, does it knowing what he does, but the people cannot even -know; for how can that know which has neither been taught anything noble -by others nor perceived anything of itself, 71 but pushes on matters -with violent impulse and without understanding, like a torrent stream? -Rule of the people then let them adopt who are foes to the Persians; but -let us choose a company of the best men, and to them attach the chief -power; for in the number of these we shall ourselves also be, and it is -likely that the resolutions taken by the best men will be the best." - -82. This was the opinion expressed by Megabyzos; and thirdly Dareios -proceeded to declare his opinion, saying: "To me it seems that in -those things which Megabyzos said with regard to the multitude he spoke -rightly, but in those which he said with regard to the rule of a few, -not rightly: for whereas there are three things set before us, and each -is supposed 72 to be the best in its own kind, that is to say a good -popular government, and the rule of a few, and thirdly the rule of -one, I say that this last is by far superior to the others; for nothing -better can be found than the rule of an individual man of the best -kind; seeing that using the best judgment he would be guardian of the -multitude without reproach; and resolutions directed against enemies -would so best be kept secret. In an oligarchy however it happens often -that many, while practising virtue with regard to the commonwealth, -have strong private enmities arising among themselves; for as each man -desires to be himself the leader and to prevail in counsels, they come -to great enmities with one another, whence arise factions among them, -and out of the factions comes murder, and from murder results the rule -of one man; and thus it is shown in this instance by how much that is -the best. Again, when the people rules, it is impossible that corruption -73 should not arise, and when corruption arises in the commonwealth, -there arise among the corrupt men not enmities but strong ties of -friendship: for they who are acting corruptly to the injury of the -commonwealth put their heads together secretly to do so. And this -continues so until at last some one takes the leadership of the people -and stops the course of such men. By reason of this the man of whom I -speak is admired by the people, and being so admired he suddenly appears -as monarch. Thus he too furnishes herein an example to prove that the -rule of one is the best thing. Finally, to sum up all in a single word, -whence arose the liberty which we possess, and who gave it to us? Was it -a gift of the people or of an oligarchy or of a monarch? I therefore -am of opinion that we, having been set free by one man, should preserve -that form of rule, and in other respects also that we should not annul -the customs of our fathers which are ordered well; for that is not the -better way." - -83. These three opinions then had been proposed, and the other four -men of the seven gave their assent to the last. So when Otanes, who was -desirous to give equality to the Persians, found his opinion defeated, -he spoke to those assembled thus: "Partisans, it is clear that some -one of us must become king, selected either by casting lots, or by -entrusting the decision to the multitude of the Persians and taking him -whom it shall choose, or by some other means. I therefore shall not be a -competitor with you, for I do not desire either to rule or to be ruled; -and on this condition I withdraw from my claim to rule, namely that I -shall not be ruled by any of you, either I myself or my descendants in -future time." When he had said this, the six made agreement with him on -those terms, and he was no longer a competitor with them, but withdrew -from the assembly; and at the present time this house remains free alone -of all the Persian houses, and submits to rule only so far as it wills -to do so itself, not transgressing the laws of the Persians. - -84. The rest however of the seven continued to deliberate how they -should establish a king in the most just manner; and it was resolved by -them that to Otanes and his descendants in succession, if the kingdom -should come to any other of the seven, there should be given as special -gifts a Median dress every year and all those presents which are -esteemed among the Persians to be the most valuable: and the reason why -they determined that these things should be given to him, was because -he first suggested to them the matter and combined them together. These -were special gifts for Otanes; and this they also determined for all in -common, namely that any one of the seven who wished might pass in to the -royal palaces without any to bear in a message, unless the king happened -to be sleeping with his wife; and that it should not be lawful for the -king to marry from any other family, but only from those of the men who -had made insurrection with him: and about the kingdom they determined -this, namely that the man whose horse should first neigh at sunrise -in the suburb of the city when they were mounted upon their horses, he -should have the kingdom. - -85. Now Dareios had a clever horse-keeper, whose name was Oibares. To -this man, when they had left their assembly, Dareios spoke these words: -"Oibares, we have resolved to do about the kingdom thus, namely that the -man whose horse first neighs at sunrise, when we are mounted upon our -horses he shall be king. Now therefore, if thou hast any cleverness, -contrive that we may obtain this prize, and not any other man." Oibares -replied thus: "If, my master, it depends in truth upon this whether thou -be king or no, have confidence so far as concerns this and keep a good -heart, for none other shall be king before thee; such charms have I at -my command." Then Dareios said: "If then thou hast any such trick, it -is time to devise it and not to put things off, for our trial is -to-morrow." Oibares therefore hearing this did as follows:--when night -was coming on he took one of the mares, namely that one which the horse -of Dareios preferred, and this he led into the suburb of the city and -tied her up: then he brought to her the horse of Dareios, and having for -some time led him round her, making him go so close by so as to touch -the mare, at last he let the horse mount. - -86. Now at dawn of day the six came to the place as they had agreed, -riding upon their horses; and as they rode through by the suburb of the -city, when they came near the place where the mare had been tied up on -the former night, the horse of Dareios ran up to the place and neighed; -and just when the horse had done this, there came lightning and -thunder from a clear sky: and the happening of these things to Dareios -consummated his claim, for they seemed to have come to pass by some -design, and the others leapt down from their horses and did obeisance to -Dareios. - -87. Some say that the contrivance of Oibares was this, but others say -as follows (for the story is told by the Persians in both ways), namely -that he touched with his hands the parts of this mare and kept his hand -hidden in his trousers; and when at sunrise they were about to let -the horses go, this Oibares pulled out his hand and applied it to the -nostrils of the horse of Dareios; and the horse, perceiving the smell, -snorted and neighed. - -88. So Dareios the son of Hystaspes had been declared king; and in Asia -all except the Arabians were his subjects, having been subdued by -Cyrus and again afterwards by Cambyses. The Arabians however were never -obedient to the Persians under conditions of subjection, but had become -guest-friends when they let Cambyses pass by to Egypt: for against the -will of the Arabians the Persians would not be able to invade Egypt. -Moreover Dareios made the most noble marriages possible in the -estimation of the Persians; for he married two daughters of Cyrus, -Atossa and Artystone, of whom the one, Arossa, had before been the -wife of Cambyses her brother and then afterwards of the Magian, while -Artystone was a virgin; and besides them he married the daughter of -Smerdis the son of Cyrus, whose name was Parmys; and he also took to -wife the daughter of Otanes, he who had discovered the Magian; and all -things became filled with his power. And first he caused to be a carving -in stone, and set it up; and in it there was the figure of a man on -horseback, and he wrote upon it writing to this effect: "Dareios son of -Hystaspes by the excellence of his horse," mentioning the name of it, -"and of his horse-keeper Oibares obtained the kingdom of the Persians." - -89. Having so done in Persia, he established twenty provinces, which the -Persians themselves call satrapies; and having established the provinces -and set over them rulers, he appointed tribute to come to him from them -according to races, joining also to the chief races those who dwelt on -their borders, or passing beyond the immediate neighbours and assigning -to various races those which lay more distant. He divided the provinces -and the yearly payment of tribute as follows: and those of them -who brought in silver were commanded to pay by the standard of the -Babylonian talent, but those who brought in gold by the Euboic talent; -now the Babylonian talent is equal to eight-and-seventy Euboic pounds. -74 For in the reign of Cyrus, and again of Cambyses, nothing was fixed -about tribute, but they used to bring gifts: and on account of this -appointing of tribute and other things like this, the Persians say that -Dareios was a shopkeeper, Cambyses a master, and Cyrus a father; the -one because he dealt with all his affairs like a shopkeeper, the second -because he was harsh and had little regard for any one, and the other -because he was gentle and contrived for them all things good. - -90. From the Ionians and the Magnesians who dwell in Asia and the -Aiolians, Carians, Lykians, Milyans and Pamphylians (for one single -sum was appointed by him as tribute for all these) there came in four -hundred talents of silver. This was appointed by him to be the first -division. 75 From the Mysians and Lydians and Lasonians and Cabalians -and Hytennians 76 there came in five hundred talents: this is the second -division. From the Hellespontians who dwell on the right as one sails -in and the Phrygians and the Thracians who dwell in Asia and the -Paphlagonians and Mariandynoi and Syrians 77 the tribute was three -hundred and sixty talents: this is the third division. From the -Kilikians, besides three hundred and sixty white horses, one for every -day in the year, there came also five hundred talents of silver; of -these one hundred and forty talents were spent upon the horsemen which -served as a guard to the Kilikian land, and the remaining three hundred -and sixty came in year by year to Dareios: this is the fourth division. - -91. From that division which begins with the city of Posideion, founded -by Amphilochos the son of Amphiaraos on the borders of the Kilikians and -the Syrians, and extends as far as Egypt, not including the territory -of the Arabians (for this was free from payment), the amount was -three hundred and fifty talents; and in this division are the whole of -Phenicia and Syria which is called Palestine and Cyprus: this is the -fifth division. From Egypt and the Libyans bordering upon Egypt, and -from Kyrene and Barca, for these were so ordered as to belong to -the Egyptian division, there came in seven hundred talents, without -reckoning the money produced by the lake of Moiris, that is to say from -the fish; 7701 without reckoning this, I say, or the corn which was -contributed in addition by measure, there came in seven hundred talents; -for as regards the corn, they contribute by measure one hundred and -twenty thousand 78 bushels for the use of those Persians who are -established in the "White Fortress" at Memphis, and for their foreign -mercenaries: this is the sixth division. The Sattagydai and Gandarians -and Dadicans and Aparytai, being joined together, brought in one hundred -and seventy talents: this is the seventh division. From Susa and the -rest of the land of the Kissians there came in three hundred: this is -the eighth division. - -92. From Babylon and from the rest of Assyria there came in to him a -thousand talents of silver and five hundred boys for eunuchs: this is -the ninth division. From Agbatana and from the rest of Media and the -Paricanians and Orthocorybantians, four hundred and fifty talents: this -is the tenth division. The Caspians and Pausicans 79 and Pantimathoi and -Dareitai, contributing together, brought in two hundred talents: this -is the eleventh division. From the Bactrians as far as the Aigloi -the tribute was three hundred and sixty talents: this is the twelfth -division. - -93. From Pactyike and the Armenians and the people bordering upon them -as far as the Euxine, four hundred talents: this is the thirteenth -division. From the Sagartians and Sarangians and Thamanaians and Utians -and Mycans and those who dwell in the islands of the Erythraian Sea, -where the king settles those who are called the "Removed," 80 from all -these together a tribute was produced of six hundred talents: this is -the fourteenth division. The Sacans and the Caspians 81 brought in two -hundred and fifty talents: this is the fifteenth division. The Parthians -and Chorasmians and Sogdians and Areians three hundred talents: this is -the sixteenth division. - -94. The Paricanians and Ethiopians in Asia brought in four hundred -talents: this is the seventeenth division. To the Matienians and -Saspeirians and Alarodians was appointed a tribute of two hundred -talents: this is the eighteenth division. To the Moschoi and Tibarenians -and Macronians and Mossynoicoi and Mares three hundred talents were -ordered: this is the nineteenth division. Of the Indians the number is -far greater than that of any other race of men of whom we know; and -they brought in a tribute larger than all the rest, that is to say three -hundred and sixty talents of gold-dust: this is the twentieth division. - -95. Now if we compare Babylonian with Euboic talents, the silver is -found to amount to nine thousand eight hundred and eighty 82 talents; -and if we reckon the gold at thirteen times the value of silver, weight -for weight, the gold-dust is found to amount to four thousand six -hundred and eighty Euboic talents. These being all added together, -the total which was collected as yearly tribute for Dareios amounts to -fourteen thousand five hundred and sixty Euboic talents: the sums which -are less than these 83 I pass over and do not mention. - -96. This was the tribute which came in to Dareios from Asia and from -a small part of Libya: but as time went on, other tribute came in also -from the islands and from those who dwell in Europe as far as Thessaly. -This tribute the king stores up in his treasury in the following -manner:--he melts it down and pours it into jars of earthenware, and when -he has filled the jars he takes off the earthenware jar from the -metal; and when he wants money he cuts off so much as he needs on each -occasion. - -97. These were the provinces and the assessments of tribute: and -the Persian land alone has not been mentioned by me as paying a -contribution, for the Persians have their land to dwell in free from -payment. The following moreover had no tribute fixed for them to pay, -but brought gifts, namely the Ethiopians who border upon Egypt, whom -Cambyses subdued as he marched against the Long-lived Ethiopians, those -84 who dwell about Nysa, which is called "sacred," and who celebrate the -festivals in honour of Dionysos: these Ethiopians and those who dwell -near them have the same kind of seed as the Callantian Indians, and they -have underground dwellings. 85 These both together brought every other -year, and continue to bring even to my own time, two quart measures 86 -of unmelted gold and two hundred blocks of ebony and five Ethiopian boys -and twenty large elephant tusks. The Colchians also had set themselves -among those who brought gifts, and with them those who border upon them -extending as far as the range of the Caucasus (for the Persian rule -extends as far as these mountains, but those who dwell in the -parts beyond Caucasus toward the North Wind regard the Persians no -longer),--these, I say, continued to bring the gifts which they had fixed -for themselves every four years 87 even down to my own time, that is to -say, a hundred boys and a hundred maidens. Finally, the Arabians brought -a thousand talents of frankincense every year. Such were the gifts which -these brought to the king apart from the tribute. - -98. Now this great quantity of gold, out of which the Indians bring in -to the king the gold-dust which has been mentioned, is obtained by them -in a manner which I shall tell:--That part of the Indian land which is -towards the rising sun is sand; for of all the peoples in Asia of which -we know or about which any certain report is given, the Indians dwell -furthest away towards the East and the sunrising; seeing that the -country to the East of the Indians is desert on account of the sand. Now -there are many tribes of Indians, and they do not agree with one another -in language; and some of them are pastoral and others not so, and some -dwell in the swamps of the river 88 and feed upon raw fish, which they -catch by fishing from boats made of cane; and each boat is made of one -joint of cane. These Indians of which I speak wear clothing made of -rushes: they gather and cut the rushes from the river and then weave -them together into a kind of mat and put it on like a corslet. - -99. Others of the Indians, dwelling to the East of these, are pastoral -and eat raw flesh: these are called Padaians, and they practise the -following customs:--whenever any of their tribe falls ill, whether it be -a woman or a man, if a man then the men who are his nearest associates -put him to death, saying that he is wasting away with the disease and -his flesh is being spoilt for them: 89 and meanwhile he denies stoutly -and says that he is not ill, but they do not agree with him; and after -they have killed him they feast upon his flesh: but if it be a woman -who falls ill, the women who are her greatest intimates do to her in the -same manner as the men do in the other case. For 90 in fact even if a -man has come to old age they slay him and feast upon him; but very few -of them come to be reckoned as old, for they kill every one who falls -into sickness, before he reaches old age. - -100. Other Indians have on the contrary a manner of life as -follows:--they neither kill any living thing nor do they sow any crops -nor is it their custom to possess houses; but they feed on herbs, and -they have a grain of the size of millet, in a sheath, which grows of -itself from the ground; this they gather and boil with the sheath, and -make it their food: and whenever any of them falls into sickness, he -goes to the desert country and lies there, and none of them pay any -attention either to one who is dead or to one who is sick. - -101. The sexual intercourse of all these Indians of whom I have spoken -is open like that of cattle, and they have all one colour of skin, -resembling that of the Ethiopians: moreover the seed which they emit is -not white like that of other races, but black like their skin; and the -Ethiopians also are similar in this respect. These tribes of Indians -dwell further off than the Persian power extends, and towards the South -Wind, and they never became subjects of Dareios. - -102. Others however of the Indians are on the borders of the city of -Caspatyros and the country of Pactyike, dwelling towards the North 91 of -the other Indians; and they have a manner of living nearly the same as -that of the Bactrians: these are the most warlike of the Indians, and -these are they who make expeditions for the gold. For in the parts where -they live it is desert on account of the sand; and in this desert and -sandy tract are produced ants, which are in size smaller than dogs but -larger than foxes, for 92 there are some of them kept at the residence -of the king of Persia, which are caught here. These ants then make their -dwelling under ground and carry up the sand just in the same manner as -the ants found in the land of the Hellenes, which they themselves -93 also very much resemble in form; and the sand which is brought up -contains gold. To obtain this sand the Indians make expeditions into the -desert, each one having yoked together three camels, placing a female in -the middle and a male like a trace-horse to draw by each side. On this -female he mounts himself, having arranged carefully that she shall be -taken to be yoked from young ones, the more lately born the better. For -their female camels are not inferior to horses in speed, and moreover -they are much more capable of bearing weights. - -103. As to the form of the camel, I do not here describe it, since the -Hellenes for whom I write are already acquainted with it, but I shall -tell that which is not commonly known about it, which is this:--the camel -has in the hind legs four thighs and four knees, 94 and its organs of -generation are between the hind legs, turned towards the tail. - -104. The Indians, I say, ride out to get the gold in the manner and with -the kind of yoking which I have described, making calculations so that -they may be engaged in carrying it off at the time when the greatest -heat prevails; for the heat causes the ants to disappear underground. -Now among these nations the sun is hottest in the morning hours, not -at midday as with others, but from sunrise to the time of closing the -market: and during this time it produces much greater heat than at -midday in Hellas, so that it is said that then they drench themselves -with water. Midday however has about equal degree of heat with the -Indians as with other men, while after midday their sun becomes like the -morning sun with other men, and after this, as it goes further away, it -produces still greater coolness, until at last at sunset it makes the -air very cool indeed. - -105. When the Indians have come to the place with bags, they fill them -with the sand and ride away back as quickly as they can, for forthwith -the ants, perceiving, as the Persians allege, by the smell, begin to -pursue them: and this animal, they say, is superior to every other -creature in swiftness, so that unless the Indians got a start in their -course, while the ants were gathering together, not one of them would -escape. So then the male camels, for they are inferior in speed of -running to the females, if they drag behind are even let loose 95 from -the side of the female, one after the other; 96 the females however, -remembering the young which they left behind, do not show any slackness -in their course. 97 Thus it is that the Indians get most part of the -gold, as the Persians say; there is however other gold also in their -land obtained by digging, but in smaller quantities. - -106. It seems indeed that the extremities of the inhabited world had -allotted to them by nature the fairest things, just as it was the lot -of Hellas to have its seasons far more fairly tempered than other lands: -for first, India is the most distant of inhabited lands towards the -East, as I have said a little above, and in this land not only the -animals, birds as well as four-footed beasts, are much larger than in -other places (except the horses, which are surpassed by those of Media -called Nessaian), but also there is gold in abundance there, some got -by digging, some brought down by rivers, and some carried off as I -explained just now: and there also the trees which grow wild produce -wool which surpasses in beauty and excellence that from sheep, and the -Indians wear clothing obtained from these trees. - -107. Then again Arabia is the furthest of inhabited lands in the -direction of the midday, and in it alone of all lands grow frankincense -and myrrh and cassia and cinnamon and gum-mastich. All these except -myrrh are got with difficulty by the Arabians. Frankincense they collect -by burning the storax, which is brought thence to the Hellenes by the -Phenicians, by burning this, I say, so as to produce smoke they take -it; for these trees which produce frankincense are guarded by winged -serpents, small in size and of various colours, which watch in great -numbers about each tree, of the same kind as those which attempt to -invade Egypt: 9701 and they cannot be driven away from the trees by any -other thing but only the smoke of storax. - -108. The Arabians say also that all the world would have been by this -time filled with these serpents, if that did not happen with regard to -them which I knew happened with regard to vipers: and it seems that the -Divine Providence, as indeed was to be expected, seeing that it is wise, -has made all those animals prolific which are of cowardly spirit and -good for food, in order that they may not be all eaten up and their race -fail, whereas it has made those which are bold and noxious to have small -progeny. For example, because the hare is hunted by every beast and bird -as well as by man, therefore it is so very prolific as it is: and this -is the only one of all beasts which becomes pregnant again before the -former young are born, and has in its womb some of its young covered -with fur and others bare; and while one is just being shaped in the -matrix, another is being conceived. Thus it is in this case; whereas -the lioness, which is the strongest and most courageous of creatures, -produces one cub once only in her life; for when she produces young -she casts out her womb together with her young; and the cause of it is -this:--when the cub being within the mother 98 begins to move about, then -having claws by far sharper than those of any other beast he tears the -womb, and as he grows larger he proceeds much further in his scratching: -at last the time of birth approaches and there is now nothing at all -left of it in a sound condition. - -109. Just so also, if vipers and the winged serpents of the Arabians -were produced in the ordinary course of their nature, man would not be -able to live upon the earth; but as it is, when they couple with one -another and the male is in the act of generation, as he lets go from -him the seed, the female seizes hold of his neck, and fastening on to -it does not relax her hold till she has eaten it through. The male then -dies in the manner which I have said, but the female pays the penalty of -retribution for the male in this manner:--the young while they are still -in the womb take vengeance for their father by eating through their -mother, 99 and having eaten through her belly they thus make their way -out for themselves. Other serpents however, which are not hurtful to -man, produce eggs and hatch from them a very large number of offspring. -Now vipers are distributed over all the earth; but the others, which are -winged, are found in great numbers together in Arabia and in no other -land: therefore it is that they appear to be numerous. - -110. This frankincense then is obtained thus by the Arabians; and cassia -is obtained as follows:--they bind up in cows'-hide and other kinds of -skins all their body and their face except only the eyes, and then go to -get the cassia. This grows in a pool not very deep, and round the pool -and in it lodge, it seems, winged beasts nearly resembling bats, and -they squeak horribly and are courageous in fight. These they must keep -off from their eyes, and so cut the cassia. - -111. Cinnamon they collect in a yet more marvellous manner than this: -for where it grows and what land produces it they are not able to tell, -except only that some say (and it is a probable account) that it grows -in those regions where Dionysos was brought up; and they say that large -birds carry those dried sticks which we have learnt from the Phenicians -to call cinnamon, carry them, I say, to nests which are made of clay and -stuck on to precipitous sides of mountains, which man can find no means -of scaling. With regard to this then the Arabians practise the following -contrivance:--they divide up the limbs of the oxen and asses that die and -of their other beasts of burden, into pieces as large as convenient, and -convey them to these places, and when they have laid them down not far -from the nests, they withdraw to a distance from them: and the birds fly -down and carry the limbs 100 of the beasts of burden off to their nests; -and these are not able to bear them, but break down and fall to the -earth; and the men come up to them and collect the cinnamon. Thus -cinnamon is collected and comes from this nation to the other countries -of the world. - -112. Gum-mastich however, which the Arabians call ladanon, comes in a -still more extraordinary manner; for though it is the most sweet-scented -of all things, it comes in the most evil-scented thing, since it is -found in the beards of he-goats, produced there like resin from wood: -this is of use for the making of many perfumes, and the Arabians use it -more than anything else as incense. - -113. Let what we have said suffice with regard to spices; and from the -land of Arabia there blows a scent of them most marvellously sweet. They -have also two kinds of sheep which are worthy of admiration and are not -found in any other land: the one kind has the tail long, not less than -three cubits in length; and if one should allow these to drag these -after them, they would have sores 101 from their tails being worn away -against the ground; but as it is, every one of the shepherds knows -enough of carpentering to make little cars, which they tie under the -tails, fastening the tail of each animal to a separate little car. -The other kind of sheep has the tail broad, even as much as a cubit in -breadth. - -114. As one passes beyond the place of the midday, the Ethiopian land is -that which extends furthest of all inhabited lands towards the sunset. -This produces both gold in abundance and huge elephants and trees of all -kinds growing wild and ebony, and men who are of all men the tallest, -the most beautiful and the most long-lived. - -115. These are the extremities in Asia and in Libya; but as to the -extremities of Europe towards the West, I am not able to speak with -certainty: for neither do I accept the tale that there is a river called -in Barbarian tongue Eridanos, flowing into the sea which lies towards -the North Wind, whence it is said that amber comes; nor do I know of the -real existence of "Tin Islands" 102 from which tin 103 comes to us: for -first the name Eridanos itself declares that it is Hellenic and that it -does not belong to a Barbarian speech, but was invented by some -poet; and secondly I am not able to hear from any one who has been an -eye-witness, though I took pains to discover this, that there is a -sea on the other side of Europe. However that may be, tin and amber -certainly come to us from the extremity of Europe. - -116. Then again towards the North of Europe, there is evidently a -quantity of gold by far larger than in any other land: as to how it is -got, here again I am not able to say for certain, but it is said to be -carried off from the griffins by Arimaspians, a one-eyed race of men. -104 But I do not believe this tale either, that nature produces one-eyed -men which in all other respects are like other men. However, it would -seem that the extremities which bound the rest of the world on every -side and enclose it in the midst, possess the things which by us are -thought to be the most beautiful and the most rare. - -117. Now there is a plain in Asia bounded by mountains on all sides, and -through the mountains there are five clefts. This plain belonged once -to the Chorasmians, and it lies on the borders of the Chorasmians -themselves, the Hyrcanians, Parthians, Sarangians, and Thamanaians; but -from the time that the Persians began to bear rule it belongs to the -king. From this enclosing mountain of which I speak there flows a great -river, and its name is Akes. This formerly watered the lands of these -nations which have been mentioned, being divided into five streams and -conducted through a separate cleft in the mountains to each separate -nation; but from the time that they have come to be under the Persians -they have suffered as follows:--the king built up the clefts in the -mountains and set gates at each cleft; and so, since the water has been -shut off from its outlet, the plain within the mountains is made into a -sea, because the river runs into it and has no way out in any direction. -Those therefore who in former times had been wont to make use of the -water, not being able now to make use of it are in great trouble: for -during the winter they have rain from heaven, as also other men have, -but in the summer they desire to use the water when they sow millet and -sesame seed. So then, the water not being granted to them, they come to -the Persians both themselves and their wives, and standing at the gates -of the king's court they cry and howl; and the king orders that for -those who need it most, the gates which lead to their land shall be -opened; and when their land has become satiated with drinking in the -water, these gates are closed, and he orders the gates to be opened for -others, that is to say those most needing it of the rest who remain: -and, as I have heard, he exacts large sums of money for opening them, -besides the regular tribute. - -118. Thus it is with these matters: but of the seven men who had risen -against the Magian, it happened to one, namely Intaphrenes, to be put to -death immediately after their insurrection for an outrage which I shall -relate. He desired to enter into the king's palace and confer with the -king; for the law was in fact so, that those who had risen up against -the Magian were permitted to go in to the king's presence without any -one to announce them, unless the king happened to be lying with his -wife. Accordingly Intaphrenes did not think it fit that any one should -announce his coming; but as he was one of the seven, he desired to -enter. The gatekeeper however and the bearer of messages endeavoured -to prevent him, saying that the king was lying with his wife: but -Intaphrenes believing that they were not speaking the truth, drew his -sword 105 and cut off their ears and their noses, and stringing these -upon his horse's bridle he tied them round their necks and so let them -go. - -119. Upon this they showed themselves to the king and told the cause for -which they had suffered this; and Dareios, fearing that the six might -have done this by common design, sent for each one separately and made -trial of his inclinations, as to whether he approved of that which had -been done: and when he was fully assured that Intaphrenes had not done -this in combination with them, he took both Intaphrenes himself and his -sons and all his kinsmen, being much disposed to believe that he was -plotting insurrection against him with the help of his relations; and -having seized them he put them in bonds as for execution. Then the wife -of Intaphrenes, coming constantly to the doors of the king's court, -wept and bewailed herself; and by doing this continually after the same -manner she moved Dareios to pity her. Accordingly he sent a messenger -and said to her: "Woman, king Dareios grants to thee to save from death -one of thy kinsmen who are lying in bonds, whomsoever thou desirest of -them all." She then, having considered with herself, answered thus: "If -in truth the king grants me the life of one, I choose of them all my -brother." Dareios being informed of this, and marvelling at her speech, -sent and addressed her thus: "Woman, the king asks thee what was in thy -mind, that thou didst leave thy husband and thy children to die, and -didst choose thy brother to survive, seeing that he is surely less -near to thee in blood than thy children, and less dear to thee than -thy husband." She made answer: "O king, I might, if heaven willed, have -another husband and other children, if I should lose these; but another -brother I could by no means have, seeing that my father and my mother -are no longer alive. This was in my mind when I said those words." To -Dareios then it seemed that the woman had spoken well, and he let go -not only him for whose life she asked, but also the eldest of her -sons because he was pleased with her: but all the others he slew. One -therefore of the seven had perished immediately in the manner which has -been related. - -120. Now about the time of the sickness of Cambyses it had come to pass -as follows:--There was one Oroites, a Persian, who had been appointed by -Cyrus to be governor of the province of Sardis. 106 This man had set his -desire upon an unholy thing; for though from Polycrates the Samian he -had never suffered anything nor heard any offensive word nor even seen -him before that time, he desired to take him and put him to death for -a reason of this kind, as most who report the matter say:--while Oroites -and another Persian whose name was Mitrobates, ruler of the province of -Daskyleion, 107 were sitting at the door of the king's court, they came -from words to strife with one another; and as they debated their several -claims to excellence, Mitrobates taunting Oroites said: "Dost thou 108 -count thyself a man, who didst never yet win for the king the island of -Samos, which lies close to thy province, when it is so exceedingly easy -of conquest that one of the natives of it rose up against the government -with fifteen men-at-arms and got possession of the island, and is now -despot of it?" Some say that because he heard this and was stung by the -reproach, he formed the desire, not so much to take vengeance on him who -said this, as to bring Polycrates to destruction at all costs, since by -reason of him he was ill spoken of: - -121, the lesser number however of those who tell the tale say that -Oroites sent a herald to Samos to ask for something or other, but what -it was is not mentioned; and Polycrates happened to be lying down in the -men's chamber 109 of his palace, and Anacreon also of Teos was present -with him: and somehow, whether it was by intention and because he made -no account of the business of Oroites, or whether some chance occurred -to bring it about, it happened that the envoy of Oroites came into his -presence and spoke with him, and Polycrates, who chanced to be turned -away 110 towards the wall, neither turned round at all nor made any -answer. - -122. The cause then of the death of Polycrates is reported in these two -different ways, and we may believe whichever of them we please. Oroites -however, having his residence at that Magnesia which is situated upon -the river Maiander, sent Myrsos the son of Gyges, a Lydian, to Samos -bearing a message, since he had perceived the designs of Polycrates. For -Polycrates was the first of the Hellenes of whom we have any knowledge, -who set his mind upon having command of the sea, excepting Minos the -Cnossian and any other who may have had command of the sea before his -time. Of that which we call mortal race Polycrates was the first; and -he had great expectation of becoming ruler of Ionia and of the islands. -Oroites accordingly, having perceived that he had this design, sent a -message to him and said thus: "Oroites to Polycrates saith as follows: -I hear that thou art making plans to get great power, and that thou hast -not wealth according to thy high thoughts. Now therefore if thou shalt -do as I shall say, thou wilt do well for thyself on the one hand, and -also save me from destruction: for king Cambyses is planning death for -me, and this is reported to me so that I cannot doubt it. Do thou then -carry away out of danger both myself and with me my wealth; and of -this keep a part for thyself and a part let me keep, and then so far -as wealth may bring it about, thou shalt be ruler of all Hellas. And if -thou dost not believe that which I say about the money, send some one, -whosoever happens to be most trusted by thee, and to him I will show -it." - -123. Polycrates having heard this rejoiced, and was disposed to agree; -and as he had a great desire, it seems, for wealth, he first sent -Maiandrios the son of Maiandrios, a native of Samos who was his -secretary, to see it: this man was the same who not long after these -events dedicated all the ornaments of the men's chamber in the palace of -Polycrates, ornaments well worth seeing, as an offering to the temple of -Hera. Oroites accordingly, having heard that the person sent to examine -might be expected soon to come, did as follows, that is to say, he -filled eight chests with stones except a small depth at the very top of -each, and laid gold above upon the stones; then he tied up the chests -and kept them in readiness. So Maiandrios came and looked at them and -brought back word to Polycrates: - -124, and he upon that prepared to set out thither, although the diviners -and also his friends strongly dissuaded him from it, and in spite -moreover of a vision which his daughter had seen in sleep of this -kind,--it seemed to her that her father was raised up on high and was -bathed by Zeus and anointed by the Sun. Having seen this vision, she -used every kind of endeavour to dissuade Polycrates from leaving -his land to go to Oroites, and besides that, as he was going to his -fifty-oared galley she accompanied his departure with prophetic words: -and he threatened her that if he should return safe, she should remain -unmarried for long; but she prayed that this might come to pass, for she -desired rather, she said, to be unmarried for long than to be an orphan, -having lost her father. - -125. Polycrates however neglected every counsel and set sail to go to -Oroites, taking with him, besides many others of his friends, Demokedes -also the son of Calliphon, a man of Croton, who was a physician and -practised his art better than any other man of his time. Then when he -arrived at Magnesia, Polycrates was miserably put to death in a manner -unworthy both of himself and of his high ambition: for excepting those -who become despots of the Syracusans, not one besides of the Hellenic -despots is worthy to be compared with Polycrates in magnificence. And -when he had killed him in a manner not fit to be told, Oroites impaled -his body: and of those who accompanied him, as many as were Samians he -released, bidding them be grateful to him that they were free men; but -all those of his company who were either allies or servants, he held in -the estimation of slaves and kept them. Polycrates then being hung up -accomplished wholly the vision of his daughter, for he was bathed by -Zeus whenever it rained, 11001 and anointed by the Sun, giving forth -moisture himself from his body. - -126. To this end came the great prosperity of Polycrates, as Amasis -the king of Egypt had foretold to him: 111 but not long afterwards -retribution overtook Oroites in his turn for the murder of Polycrates. -For after the death of Cambyses and the reign of the Magians Oroites -remained at Sardis and did no service to the Persians, when they had -been deprived of their empire by the Medes; moreover during this time -of disturbance he slew Mitrobates the governor in Daskyleion, who had -brought up against him the matter of Polycrates as a reproach; and he -slew also Cranaspes the son of Mitrobates, both men of repute among -the Persians: and besides other various deeds of insolence, once when a -bearer of messages had come to him from Dareios, not being pleased with -the message which he brought he slew him as he was returning, having set -men to lie in wait for him by the way; and having slain him he made away -with the bodies both of the man and of his horse. - -127. Dareios accordingly, when he had come to the throne, was desirous -of taking vengeance upon Oroites for all his wrongdoings and especially -for the murder of Mitrobates and his son. However he did not think -it good to act openly and to send an army against him, since his own -affairs were still in a disturbed state 112 and he had only lately come -to the throne, while he heard that the strength of Oroites was great, -seeing that he had a bodyguard of a thousand Persian spearmen and was -in possession of the divisions 113 of Phrygia and Lydia and Ionia. -Therefore Dareios contrived as follows:--having called together those of -the Persians who were of most repute, he said to them: "Persians, which -of you all will undertake to perform this matter for me with wisdom, -and not by force or with tumult? for where wisdom is wanted, there is no -need of force. Which of you, I say, will either bring Oroites alive to -me or slay him? for he never yet did any service to the Persians, and on -the other hand he has done to them great evil. First he destroyed two of -us, Mitrobates and his son; then he slays the men who go to summon him, -sent by me, displaying insolence not to be endured. Before therefore he -shall accomplish any other evil against the Persians, we must check his -course by death." - -128. Thus Dareios asked, and thirty men undertook the matter, each -one separately desiring to do it himself; and Dareios stopped their -contention and bade them cast lots: so when they cast lots, Bagaios -the son of Artontes obtained the lot from among them all. Bagaios -accordingly, having obtained the lot, did thus:--he wrote many papers -dealing with various matters and on them set the seal of Dareios, and -with them he went to Sardis. When he arrived there and came into the -presence of Oroites, he took the covers off the papers one after another -and gave them to the Royal Secretary to read; for all the governors of -provinces have Royal Secretaries. Now Bagaios thus gave the papers in -order to make trial of the spearmen of the guard, whether they would -accept the motion to revolt from Oroites; and seeing that they paid -great reverence to the papers and still more to the words which were -recited from them, he gave another paper in which were contained -these words: "Persians, king Dareios forbids you to serve as guards -to Oroites": and they hearing this lowered to him the points of their -spears. Then Bagaios, seeing that in this they were obedient to the -paper, took courage upon that and gave the last of the papers to the -secretary; and in it was written: "King Dareios commands the Persians -who are in Sardis to slay Oroites." So the spearmen of the guard, when -they heard this, drew their swords and slew him forthwith. Thus did -retribution for the murder of Polycrates the Samian overtake Oroites. - -129. When the wealth of Oroites had come or had been carried 114 up to -Susa, it happened not long after, that king Dareios while engaged in -hunting wild beasts twisted his foot in leaping off his horse, and -it was twisted, as it seems, rather violently, for the ball of his -ankle-joint was put out of the socket. Now he had been accustomed to -keep about him those of the Egyptians who were accounted the first in -the art of medicine, and he made use of their assistance then: but these -by wrenching and forcing the foot made the evil continually greater. For -seven days then and seven nights Dareios was sleepless owing to the -pain which he suffered; and at last on the eighth day, when he was in a -wretched state, some one who had heard talk before while yet at Sardis -of the skill of Demokedes of Croton, reported this to Dareios; and he -bade them bring him forthwith into his presence. So having found him -somewhere unnoticed among the slaves of Oroites, they brought him forth -into the midst dragging fetters after him and clothed in rags. - -130. When he had been placed in the midst of them, Dareios asked him -whether he understood the art; but he would not admit it, fearing lest, -if he declared himself to be what he was, he might lose for ever -the hope of returning to Hellas: and it was clear to Dareios that he -understood that art but was practising another, 115 and he commanded -those who had brought him thither to produce scourges and pricks. -Accordingly upon that he spoke out, saying that he did not understand -it precisely, but that he had kept company with a physician and had some -poor knowledge of the art. Then after this, when Dareios had committed -the case to him, by using Hellenic drugs and applying mild remedies -after the former violent means, he caused him to get sleep, and in a -short time made him perfectly well, though he had never hoped to be -sound of foot again. Upon this Dareios presented him with two pairs of -golden fetters; and he asked him whether it was by design that he had -given to him a double share of his suffering, because he had made him -well. Being pleased by this saying, Dareios sent him to visit his wives, -and the eunuchs in bringing him in said to the women that this was he -who had restored to the king his life. Then each one of them plunged a -cup into the gold-chest 116 and presented Demokedes with so abundant a -gift that his servant, whose name was Skiton, following and gathering -up the coins 117 which fell from the cups, collected for himself a very -large sum of gold. - -131. This Demokedes came from Croton, and became the associate of -Polycrates in the following manner:--at Croton he lived in strife with -his father, who was of a harsh temper, and when he could no longer -endure him, he departed and came to Egina. Being established there he -surpassed in the first year all the other physicians, although he was -without appliances and had none of the instruments which are used in the -art. In the next year the Eginetan State engaged him for a payment of -one talent, in the third year he was engaged by the Athenians for a -hundred pounds weight of silver, 118 and in the fourth by Polycrates for -two talents. Thus he arrived in Samos; and it was by reason of this -man more than anything else that the physicians of Croton got their -reputation: for this event happened at the time when the physicians of -Croton began to be spoken of as the first in Hellas, while the Kyrenians -were reputed to have the second place. About this same time also the -Argives had the reputation of being the first musicians in Hellas. 119 - -132. Then Demokedes having healed king Dareios had a very great house -in Susa, and had been made a table-companion of the king; and except the -one thing of returning to the land of the Hellenes, he had everything. -And first as regards the Egyptian physicians who tried to heal the king -before him, when they were about to be impaled because they had proved -inferior to a physician who was a Hellene, he asked their lives of the -king and rescued them from death: then secondly, he rescued an Eleian -prophet, who had accompanied Polycrates and had remained unnoticed among -the slaves. In short Demokedes was very great in the favour of the king. - -133. Not long time after this another thing came to pass which was -this:--Atossa the daughter of Cyrus and wife of Dareios had a tumour upon -her breast, which afterwards burst and then was spreading further: -and so long as it was not large, she concealed it and said nothing to -anybody, because she was ashamed; but afterwards when she was in evil -case, she sent for Demokedes and showed it to him: and he said that he -would make her well, and caused her to swear that she would surely do -for him in return that which he should ask of her; and he would ask, he -said, none of such things as are shameful. - -134. So when after this by his treatment he had made her well, then -Atossa instructed by Demokedes uttered to Dareios in his bedchamber some -such words as these: "O king, though thou hast such great power, thou -dost sit still, and dost not win in addition any nation or power for -the Persians: and yet it is reasonable that a man who is both young -and master of much wealth should be seen to perform some great deed, in -order that the Persians may know surely that he is a man by whom they -are ruled. It is expedient indeed in two ways that thou shouldest do so, -both in order that the Persians may know that their ruler is a man, and -in order that they may be worn down by war and not have leisure to plot -against thee. For now thou mightest display some great deed, while thou -art still young; seeing that as the body grows the spirit grows old -also with it, and is blunted for every kind of action." Thus she spoke -according to instructions received, and he answered thus: "Woman, thou -hast said all the things which I myself have in mind to do; for I have -made the plan to yoke together a bridge from this continent to the other -and to make expedition against the Scythians, and these designs will be -by way of being fulfilled within a little time." Then Atossa said: "Look -now,--forbear to go first against the Scythians, for these will be in -thy power whenever thou desirest: but do thou, I pray thee, make an -expedition against Hellas; for I am desirous to have Lacedemonian women -and Argive and Athenian and Corinthian, for attendants, because I hear -of them by report: and thou hast the man who of all men is most fitted -to show thee all things which relate to Hellas and to be thy guide, that -man, I mean, who healed thy foot." Dareios made answer: "Woman, since it -seems good to thee that we should first make trial of Hellas, I think -it better to send first to them men of the Persians together with him of -whom thou speakest, to make investigation, that when these have learnt -and seen, they may report each several thing to us; and then I shall go -to attack them with full knowledge of all." - -135. Thus he said, and he proceeded to do the deed as he spoke the word: -for as soon as day dawned, he summoned fifteen Persians, men of -repute, and bade them pass through the coasts of Hellas in company with -Demokedes, and take care not to let Demokedes escape from them, but -bring him back at all costs. Having thus commanded them, next he -summoned Demokedes himself and asked him to act as a guide for the whole -of Hellas and show it to the Persians, and then return back: and he bade -him take all his movable goods and carry them as gifts to his father and -his brothers, saying that he would give him in their place many times -as much; and besides this, he said, he would contribute to the gifts a -merchant ship filled with all manner of goods, which should sail with -him. Dareios, as it seems to me, promised him these things with no -crafty design; but Demokedes was afraid that Dareios was making trial -of him, and did not make haste to accept all that was offered, but said -that he would leave his own things where they were, so that he might -have them when he came back; he said however that he accepted the -merchant ship which Dareios promised him for the presents to his -brothers. Dareios then, having thus given command to him also, sent them -away to the sea. - -136. So these, when they had gone down to Phenicia and in Phenicia to -the city of Sidon, forthwith manned two triremes, and besides them they -also filled a large ship of burden with all manner of goods. Then when -they had made all things ready they set sail for Hellas, and touching -at various places they saw the coast regions of it and wrote down a -description, until at last, when they had seen the greater number of the -famous places, they came to Taras 120 in Italy. There from complaisance -121 to Demokedes Aristophilides the king of the Tarentines unfastened -and removed the steering-oars of the Median ships, and also confined the -Persians in prison, because, as he alleged, they came as spies. While -they were being thus dealt with, Demokedes went away and reached Croton; -and when he had now reached his own native place, Aristophilides set the -Persians free and gave back to them those parts of their ships which he -had taken away. - -137. The Persians then sailing thence and pursuing Demokedes reached -Croton, and finding him in the market-place they laid hands upon him; -and some of the men of Croton fearing the Persian power were willing to -let him go, but others took hold of him and struck with their staves at -the Persians, who pleaded for themselves in these words: "Men of Croton, -take care what ye are about: ye are rescuing a man who was a slave -of king Dareios and who ran away from him. How, think you, will king -Dareios be content to receive such an insult; and how shall this which -ye do be well for you, if ye take him away from us? Against what city, -think you, shall we make expedition sooner than against this, and what -city before this shall we endeavour to reduce to slavery?" Thus -saying they did not however persuade the men of Croton, but having -had Demokedes rescued from them and the ship of burden which they were -bringing with them taken away, they set sail to go back to Asia, and -did not endeavour to visit any more parts of Hellas or to find out about -them, being now deprived of their guide. This much however Demokedes -gave them as a charge when they were putting forth to sea, bidding them -say to Dareios that Demokedes was betrothed to the daughter of Milon: -for the wrestler Milon had a great name at the king's court; and I -suppose that Demokedes was urgent for this marriage, spending much -money to further it, in order that Dareios might see that he was held in -honour also in his own country. - -138. The Persians however, after they had put out from Croton, were cast -away with their ships in Iapygia; and as they were remaining there as -slaves, Gillos a Tarentine exile rescued them and brought them back to -king Dareios. In return for this Dareios offered to give him whatsoever -thing he should desire; and Gillos chose that he might have the power of -returning to Taras, narrating first the story of his misfortune: and in -order that he might not disturb all Hellas, as would be the case if on -his account a great armament should sail to invade Italy, he said it was -enough for him that the men of Cnidos should be those who brought him -back, without any others; because he supposed that by these, who were -friends with the Tarentines, his return from exile would most easily be -effected. Dareios accordingly having promised proceeded to perform; for -he sent a message to Cnidos and bade them being back Gillos to Taras: -and the men of Cnidos obeyed Dareios, but nevertheless they did not -persuade the Tarentines, and they were not strong enough to apply force. -Thus then it happened with regard to these things; and these were the -first Persians who came from Asia to Hellas, and for the reason which -has been mentioned these were sent as spies. - -139. After this king Dareios took Samos before all other cities, whether -of Hellenes or Barbarians, and for a cause which was as follows:--When -Cambyses the son of Cyrus was marching upon Egypt, many Hellenes arrived -in Egypt, some, as might be expected, joining in the campaign to make -profit, 122 and some also coming to see the land itself; and among these -was Syoloson the son of Aiakes and brother of Polycrates, an exile from -Samos. To this Syloson a fortunate chance occurred, which was this:--he -had taken and put upon him a flame-coloured mantle, and was about the -market-place in Memphis; and Dareios, who was then one of the spearmen -of Cambyses and not yet held in any great estimation, seeing him had -a desire for the mantle, and going up to him offered to buy it. Then -Syloson, seeing that Dareios very greatly desired the mantle, by some -divine inspiration said: "I will not sell this for any sum, but I will -give it thee for nothing, if, as it appears, it must be thine at all -costs." To this Dareios agreed and received from him the garment. - -140. Now Syloson supposed without any doubt that he had altogether lost -this by easy simplicity; but when in course of time Cambyses was dead, -and the seven Persians had risen up against the Magian, and of the seven -Dareios had obtained the kingdom, Syloson heard that the kingdom had -come about to that man to whom once in Egypt he had given the garment at -his request: accordingly he went up to Susa and sat down at the entrance -123 of the king's palace, and said that he was a benefactor of Dareios. -The keeper of the door hearing this reported it to the king; and -he marvelled at it and said to him: "Who then of the Hellenes is my -benefactor, to whom I am bound by gratitude? seeing that it is now but -a short time that I possess the kingdom, and as yet scarcely one 124 of -them has come up to our court; and I may almost say that I have no debt -owing to a Hellene. Nevertheless bring him in before me, that I may know -what he means when he says these things." Then the keeper of the door -brought Syloson before him, and when he had been set in the midst, the -interpreters asked him who he was and what he had done, that he called -himself the benefactor of the king. Syloson accordingly told all that -had happened about the mantle, and how he was the man who had given it; -to which Dareios made answer: "O most noble of men, thou art he who -when as yet I had no power gavest me a gift, small it may be, but -nevertheless the kindness is counted with me to be as great as if I -should now receive some great thing from some one. Therefore I will give -thee in return gold and silver in abundance, that thou mayest not -ever repent that thou didst render a service to Dareios the son of -Hystaspes." To this Syloson replied: "To me, O king, give neither gold -nor silver, but recover and give to me my fatherland Samos, which now -that my brother Polycrates has been slain by Oroites is possessed by our -slave. This give to me without bloodshed or selling into slavery." - -141. Dareios having heard this prepared to send an expedition with -Otanes as commander of it, who had been one of the seven, charging him -to accomplish for Syloson all that which he had requested. Otanes then -went down to the sea-coast and was preparing the expedition. - -142. Now Maiandrios the son of Maiandrios was holding the rule over -Samos, having received the government as a trust from Polycrates; and -he, though desiring to show himself the most righteous of men, did not -succeed in so doing: for when the death of Polycrates was reported to -him, he did as follows:--first he founded an altar to Zeus the Liberator -and marked out a sacred enclosure round it, namely that which exists -still in the suburb of the city: then after he had done this he gathered -together an assembly of all the citizens and spoke these words: "To me, -as ye know as well as I, has been entrusted the sceptre of Polycrates -and all his power; and now it is open to me to be your ruler; but that -for the doing of which I find fault with my neighbour, I will myself -refrain from doing, so far as I may: for as I did not approve of -Polycrates acting as master of men who were not inferior to himself, so -neither do I approve of any other who does such things. Now Polycrates -for his part fulfilled his own appointed destiny, and I now give the -power into the hands of the people, and proclaim to you equality. 125 -These privileges however I think it right to have assigned to me, namely -that from the wealth of Polycrates six talents should be taken out and -given to me as a special gift; and in addition to this I choose for -myself and for my descendants in succession the priesthood of Zeus the -Liberator, to whom I myself founded a temple, while I bestow liberty -upon you." He, as I say, made these offers to the Samians; but one of -them rose up and said: "Nay, but unworthy too art thou 126 to be -our ruler, seeing that thou art of mean birth and a pestilent fellow -besides. Rather take care that thou give an account of the money which -thou hadst to deal with." - -143. Thus said one who was a man of repute among the citizens, whose -name was Telesarchos; and Maiandrios perceiving that if he resigned the -power, some other would be set up as despot instead of himself, did not -keep the purpose at all 127 of resigning it; but having retired to the -fortress he sent for each man separately, pretending that he was going -to give an account of the money, and so seized them and put them in -bonds. These then had been put in bonds; but Maiandrios after this -was overtaken by sickness, and his brother, whose name was Lycaretos, -expecting that he would die, put all the prisoners to death, in order -that he might himself more easily get possession of the power over -Samos: and all this happened because, as it appears, they did not choose -to be free. - -144. So when the Persians arrived at Samos bringing Syloson home from -exile, no one raised a hand against them, and moreover the party of -Maiandrios and Maiandrios himself said that they were ready to retire -out of the island under a truce. Otanes therefore having agreed on these -terms and having made a treaty, the most honourable of the Persians had -seats placed for them in front of the fortress and were sitting there. - -145. Now the despot Maiandrios had a brother who was somewhat mad, and -his name was Charilaos. This man for some offence which he had been -committed had been confined in an underground dungeon, 128 and at this -time of which I speak, having heard what was being done and having put -his head through out of the dungeon, when he saw the Persians peacefully -sitting there he began to cry out and said that he desired to come to -speech with Maiandrios. So Maiandrios hearing his voice bade them loose -him and bring him into his presence; and as soon as he was brought he -began to abuse and revile him, trying to persuade him to attack the -Persians, and saying thus: "Thou basest of men, didst thou put me in -bonds and judge me worthy of the dungeon under ground, who am thine -own brother and did no wrong worthy of bonds, and when thou seest the -Persians casting thee forth from the land and making thee homeless, dost -thou not dare to take any revenge, though they are so exceedingly easy -to be overcome? Nay, but if in truth thou art afraid of them, give me -thy mercenaries and I will take vengeance on them for their coming here; -and thyself I am willing to let go out of the island." - -146. Thus spoke Charilaos, and Maiandrios accepted that which he said, -not, as I think, because he had reached such a height of folly as to -suppose that his own power would overcome that of the king, but rather -because he grudged Syloson that he should receive from him the State -without trouble, and with no injury inflicted upon it. Therefore he -desired to provoke the Persians to anger and make the Samian power as -feeble as possible before he gave it up to him, being well assured that -the Persians, when they had suffered evil, would be likely to be as -bitter against the Samians as well as against those who did the wrong, -129 and knowing also that he had a safe way of escape from the island -whenever he desired: for he had had a secret passage made under ground, -leading from the fortress to the sea. Maiandrios then himself sailed out -from Samos; but Charilaos armed all the mercenaries, and opening wide -the gates sent them out upon the Persians, who were not expecting any -such thing, but supposed that all had been arranged: and the mercenaries -falling upon them began to slay those of the Persians who had seats -carried for them 130 and were of most account. While these were thus -engaged, the rest of the Persian force came to the rescue, and the -mercenaries were hard pressed and forced to retire to the fortress. - -147. Then Otanes the Persian commander, seeing that the Persians had -suffered greatly, purposely forgot the commands which Dareios gave him -when he sent him forth, not to kill any one of the Samians nor to sell -any into slavery, but to restore the island to Syloson free from all -suffering of calamity,--these commands, I say, he purposely forgot, and -gave the word to his army to slay every one whom they should take, man -or boy, without distinction. So while some of the army were besieging -the fortress, others were slaying every one who came in their way, in -sanctuary or out of sanctuary equally. - -148. Meanwhile Maiandrios had escaped from Samos and was sailing to -Lacedemon; and having come thither and caused to be brought up to the -city the things which he had taken with him when he departed, he did -as follows:--first, he would set out his cups of silver and of gold, -and then while the servants were cleaning them, he would be engaged -in conversation with Cleomenes the son of Anaxandrides, then king of -Sparta, and would bring him on to his house; and when Cleomenes saw the -cups he marvelled and was astonished at them, and Maiandrios would bid -him take away with him as many of them as he pleased. Maiandrios said -this twice or three times, but Cleomenes herein showed himself the most -upright of men; for he not only did not think fit to take that which was -offered, but perceiving that Maiandrios would make presents to others -of the citizens, and so obtain assistance for himself, he went to the -Ephors and said that it was better for Sparta that the stranger of Samos -should depart from Peloponnesus, lest he might persuade either himself -or some other man of the Spartans to act basely. They accordingly -accepted his counsel, and expelled Maiandrios by proclamation. - -149. As to Samos, the Persians, after sweeping the population off it, -131 delivered it to Syloson stripped of men. Afterwards however the -commander Otanes even joined in settling people there, moved by a vision -of a dream and by a disease which seized him, so that he was diseased in -the genital organs. - -150. After a naval force had thus gone against Samos, the Babylonians -made revolt, being for this exceedingly well prepared; for during all -the time of the reign of the Magian and of the insurrection of the -seven, during all this time and the attendant confusion they were -preparing themselves for the siege of their city: and it chanced by some -means that they were not observed to be doing this. Then when they made -open revolt, they did as follows:--after setting apart their mothers -first, each man set apart also for himself one woman, whosoever he -wished of his own household, and all the remainder they gathered -together and killed by suffocation. Each man set apart the one who has -been mentioned to serve as a maker of bread, and they suffocated the -rest in order that they might not consume their provisions. - -151. Dareios being informed of this and having gathered together all his -power, made expedition against them, and when he had marched his army -up to Babylon he began to besiege them; but they cared nothing about the -siege, for the Babylonians used to go up to the battlements of the wall -and show contempt of Dareios and of his army by gestures and by words; -and one of them uttered this saying: "Why, O Persians, do ye remain -sitting here, and not depart? For then only shall ye capture us, when -mules shall bring forth young." This was said by one of the Babylonians, -not supposing that a mule would ever bring forth young. - -152. So when a year and seven months had now passed by, Dareios began -to be vexed and his whole army with him, not being able to conquer the -Babylonians. And yet Dareios had used against them every kind of device -and every possible means, but not even so could he conquer them, though -besides other devices he had attempted it by that also with which Cyrus -conquered them; but the Babylonians were terribly on their guard and he -was not able to conquer them. - -153. Then in the twentieth month there happened to Zopyros the son of -that Megabyzos who had been of the seven men who slew the Magian, to -this Zopyros, I say, son of Megabyzos there happened a prodigy,--one of -the mules which served as bearers of provisions for him produced young: -and when this was reported to him, and Zopyros had himself seen the -foal, because he did not believe the report, he charged those who -had seen it not to tell that which had happened to any one, and he -considered with himself what to do. And having regard to the words -spoken by the Babylonian, who had said at first that when mules should -produce young, then the wall would be taken, having regard (I say) to -this ominous saying, it seemed to Zopyros that Babylon could be taken: -for he thought that both the man had spoken and his mule had produced -young by divine dispensation. - -154. Since then it seemed to him that it was now fated that Babylon -should be captured, he went to Dareios and inquired of him whether he -thought it a matter of very great moment to conquer Babylon; and hearing -in answer that he thought it of great consequence, he considered again -how he might be the man to take it and how the work might be his own: -for among the Persians benefits are accounted worthy of a very high -degree of honour. 132 He considered accordingly that he was not able to -make conquest of it by any other means, but only if he should maltreat -himself and desert to their side. So, making light esteem of himself, he -maltreated his own body in a manner which could not be cured; for he cut -off his nose and his ears, and shaved his hair round in an unseemly way, -and scourged himself, and so went into the presence of Dareios. - -155. And Dareios was exceedingly troubled when he saw the man of most -repute with him thus maltreated; and leaping up from his seat he cried -aloud and asked him who was the person who had maltreated him, and for -what deed. He replied: "That man does not exist, excepting thee, who has -so great power as to bring me into this condition; and not any stranger, -O king, has done this, but I myself to myself, accounting it a very -grievous thing that the Assyrians should make a mock of the Persians." -He made answer: "Thou most reckless of men, thou didst set the fairest -name to the foulest deed when thou saidest that on account of those who -are besieged thou didst bring thyself into a condition which cannot be -cured. How, O thou senseless one, will the enemy surrender to us more -quickly, because thou hast maltreated thyself? Surely thou didst wander -out of thy senses in thus destroying thyself." And he said, "If I had -communicated to thee that which I was about to do, thou wouldst not have -permitted me to do it; but as it was, I did it on my own account. Now -therefore, unless something is wanting on thy part, we shall conquer -Babylon: for I shall go straightway as a deserter to the wall; and I -shall say to them that I suffered this treatment at thy hands: and I -think that when I have convinced them that this is so, I shall obtain -the command of a part of their forces. Do thou then on the tenth day -from that on which I shall enter within the wall take of those troops -about which thou wilt have no concern if they be destroyed,--of these, I -say, get a thousand by 133 the gate of the city which is called the gate -of Semiramis; and after this again on the seventh day after the tenth -set, I pray thee, two thousand by the gate which is called the gate of -the Ninevites; and after this seventh day let twenty days elapse, and -then lead other four thousand and place them by the gate called the -gate of the Chaldeans: and let neither the former men nor these have any -weapons to defend them except daggers, but this weapon let them have. -Then after the twentieth day at once bid the rest of the army make an -attack on the wall all round, and set the Persians, I pray thee, by -those gates which are called the gate of Belos and the gate of Kissia: -for, as I think, when I have displayed great deeds of prowess, the -Babylonians will entrust to me, besides their other things, also the -keys which draw the bolts of the gates. Then after that it shall be the -care of myself and the Persians to do that which ought to be done." - -156. Having thus enjoined he proceeded to go to the gate of the -city, turning to look behind him as he went, as if he were in truth a -deserter; and those who were set in that part of the wall, seeing him -from the towers ran down, and slightly opening one wing of the gate -asked who he was, and for what purpose he had come. And he addressed -them and said that he was Zopyros, and that he came as a deserter to -them. The gate-keepers accordingly when they heard this led him to the -public assembly of the Babylonians; and being introduced before it he -began to lament his fortunes, saying that he had in fact suffered at his -own hands, and that he had suffered this because he had counselled the -king to withdraw his army, since in truth there seemed to be no means of -taking the town: "And now," he went on to say, "I am come for very great -good to you, O Babylonians, but for very great evil to Dareios and -his army, and to the Persians, 134 for he shall surely not escape with -impunity for having thus maltreated me; and I know all the courses of -his counsels." - -157. Thus he spoke, and the Babylonians, when they saw the man of most -reputation among the Persians deprived of nose and ears and smeared over -with blood from scourging, supposing assuredly that he was speaking the -truth and had come to be their helper, were ready to put in his power -that for which he asked them, and he asked them that he might command -a certain force. Then when he had obtained this from them, he did that -which he had agreed with Dareios that he would do; for he led out on -the tenth day the army of the Babylonians, and having surrounded the -thousand men whom he had enjoined Dareios first to set there, he slew -them. The Babylonians accordingly, perceiving that the deeds which he -displayed were in accordance with his words, were very greatly rejoiced -and were ready to serve him in all things: and after the lapse of the -days which had been agreed upon, he again chose men of the Babylonians -and led them out and slew the two thousand men of the troops of Dareios. -Seeing this deed also, the Babylonians all had the name of Zopyros upon -their tongues, and were loud in his praise. He then again, after the -lapse of the days which had been agreed upon, led them out to the place -appointed, and surrounded the four thousand and slew them. When this -also had been done, Zopyros was everything among the Babylonians, and he -was appointed both commander of their army and guardian of their walls. - -158. But when Dareios made an attack according to the agreement on every -side of the wall, then Zopyros discovered all his craft: for while -the Babylonians, having gone up on the wall, were defending themselves -against the attacks of the army of Dareios, Zopyros opened the gates -called the gates of Kissia and of Belos, and let in the Persians within -the wall. And of the Babylonians those who saw that which was done fled -to the temple of Zeus Belos, but those who did not see remained each in -his own appointed place, until at last they also learnt that they had -been betrayed. - -159. Thus was Babylon conquered for the second time: and Dareios when he -had overcome the Babylonians, first took away the wall from round their -city and pulled down all the gates; for when Cyrus took Babylon before -him, he did neither of these things: and secondly Dareios impaled the -leading men to the number of about three thousand, but to the rest of -the Babylonians he gave back their city to dwell in: and to provide that -the Babylonians should have wives, in order that their race might be -propagated, Dareios did as follows (for their own wives, as has been -declared at the beginning, the Babylonians had suffocated, in provident -care for their store of food):--he ordered the nations who dwelt round to -bring women to Babylon, fixing a certain number for each nation, so that -the sum total of fifty thousand women was brought together, and from -these women the present Babylonians are descended. - -160. As for Zopyros, in the judgment of Dareios no one of the Persians -surpassed him in good service, either of those who came after or of -those who had gone before, excepting Cyrus alone; for to Cyrus no man of -the Persians ever yet ventured to compare himself: and Dareios is said -to have declared often that he would rather that Zopyros were free -from the injury than that he should have twenty Babylons added to his -possession in addition to that one which he had. Moreover he gave him -great honours; for not only did he give him every year those things -which by the Persians are accounted the most honourable, but also he -granted him Babylon to rule free from tribute, so long as he should -live; and he added many other gifts. The son of this Zopyros was -Megabyzos, who was made commander in Egypt against the Athenians and -their allies; and the son of this Megabyzos was Zopyros, who went over -to Athens as a deserter from the Persians. - ----------- - - - -NOTES TO BOOK III - -1 [ See ii. 1.] - -2 [ {'Amasin}. This accusative must be taken with {eprexe}. Some Editors -adopt the conjecture {'Amasi}, to be taken with {memphomenos} as in ch. -4, "did this because he had a quarrel with Amasis."] - -3 [ See ii. 152, 154.] - -4 [ {Suron}: see ii. 104.] - -5 [ {keinon}: most MSS. and many editions have {keimenon}, "laid up."] - -6 [ {demarkhon}.] - -7 [ {exaireomenos}: explained by some "disembarked" or "unloaded."] - -8 [ Or "Orotal."] - -9 [ {dia de touton}.] - -10 [ {trion}: omitted by some good MSS.] - -11 [ See ii. 169.] - -12 [ {alla kai tote uathesan ai Thebai psakadi}.] - -13 [ The so-called {Leukon teikhon} on the south side of Memphis: cp. -ch. 91.] - -14 [ {omoios kai} omitting {a}.] - -15 [ {pentakosias mneas}.] - -16 [ {aneklaion}: perhaps {anteklaion}, which has most MS. authority, -may be right, "answer their lamentations."] - -17 [ See ch. 31.] - -18 [ {egeomenon}: some Editors adopt the conjecture {agomenon}, "was -being led."] - -19 [ {sphi}: so in the MSS.: some editions (following the Aldine) have -{oi}.] - -20 [ {to te}: a correction for {tode}: some Editors read {tode, to}, "by -this, namely by the case of," etc.] - -21 [ "gypsum."] - -22 [ {epi}, lit. "after."] - -23 [ {leukon tetragonon}: so the MSS. Some Editors, in order to bring -the statement of Herodotus into agreement with the fact, read {leukon ti -trigonon}, "a kind of white triangle": so Stein.] - -24 [ {epi}: this is altered unnecessarily by most recent Editors to -{upo}, on the authority of Eusebius and Pliny, who say that the mark was -under the tongue.] - -25 [ {ekeino}: some understand this to refer to Cambyses, "that there -was no one now who would come to the assistance of Cambyses, if he were -in trouble," an office which would properly have belonged to Smerdis, -cp. ch. 65: but the other reference seems more natural.] - -26 [ Epilepsy or something similar.] - -2601 [ Cp. note on i. 114.] - -27 [ {pros ton patera [telesai] Kuron}: the word {telesai} seems to be -corrupt. Stein suggests {eikasai}, "as compared with." Some Editors omit -the word.] - -28 [ {nomon panton basilea pheras einai}: but {nomos} in this fragment -of Pindar is rather the natural law by which the strong prevail over the -weak.] - -29 [ {iakhon}: Stein reads by conjecture {skhon}, "having obtained -possession."] - -30 [ {mede}: Abicht reads {meden} by conjecture.] - -31 [ {alla}, under the influence of the preceding negative.] - -32 [ {prosson} refers grammatically only to {autos}, and marks the -reference as being chiefly to himself throughout the sentence.] - -33 [ {prorrizos}, "by the roots."] - -34 [ {toi tesi pathesi}: the MSS. mostly have {toi autaisi} or -{toiautaisi}.] - -35 [ See i. 51.] - -36 [ {es Aigupton epetheke}, "delivered it (to a messenger to convey) to -Egypt."] - -37 [ The island of Carpathos, the modern Scarpanto.] - -38 [ {to thulako periergasthai}: which is susceptible of a variety of -meanings. In a similar story told of the Chians the Spartans are made to -say that it would have been enough to show the empty bag without saying -anything. (Sext. Empir. ii. 23.) Probably the meaning here is that if -they were going to say so much, they need not have shown the bag, for -the words were enough without the sight of the bag: or it may be only -that the words {o thulakos} were unnecessary in the sentence {o thulakos -alphiton deitai}.] - -39 [ See i. 70.] - -40 [ {genee}. To save the chronology some insert {trite} before {genee}, -but this will be useless unless the clause {kata de ton auton khronon -tou kreteros te arpage} be omitted, as it is also proposed to do. -Periander is thought to have died about 585 B.C.; but see v. 95.] - -41 [ The MSS. add {eontes eoutoisi}, and apparently something has been -lost. Stein and others follow Valckenaer in adding {suggenees}, "are ever -at variance with one another in spite of their kinship."] - -42 [ {noo labon}: the MSS. have {now labon kai touto}.] - -43 [ {iren zemien}.] - -44 [ {tauta ta nun ekhon presseis}: the form of sentence is determined -by its antithesis to {ta agatha ta nun ego ekho}.] - -45 [ {basileus}, because already destined as his father's successor.] - -46 [ {sphea}: the MSS. have {sphe} here, and in the middle of the next -chapter.] - -4601 [ The Lacedemonians who were not Dorians had of course taken part -in the Trojan war.] - -47 [ {leuka genetai}.] - -48 [ {prutaneia}.] - -49 [ {lokhon}.] - -50 [ {prosiskhon}: some read {proseskhon}, "had put in."] - -51 [ {kai ton tes Diktunes neon}: omitted by some Editors.] - -52 [ {orguias}.] - -53 [ {stadioi}.] - -54 [ {kai}: the MSS. have {kata}.] - -55 [ {en te gar anthropeie phusi ouk enen ara}.] - -56 [ Or possibly, "the most necessary of those things which remain to be -done, is this."] - -57 [ {apistie polle upekekhuto}, cp. ii. 152.] - -58 [ Or perhaps Phaidymia.] - -59 [ {Gobrues} or {Gobrues}.] - -60 [ {'Intaphrenea}: this form, which is given by at least one MS. -throughout, seems preferable, as being closer to the Persian name -which it represents, "Vindafrana," cp. v. 25. Most of the MSS. have -{'Intaphernea}.] - -61 [ {phthas emeu}.] - -62 [ {ti}: some MSS. have {tis}, "in order that persons may trust -(themselves) to them more."] - -63 [ i.e. "let him be killed on the spot."] - -64 [ {ta panta muria}, "ten thousand of every possible thing," (or, "of -all the usual gifts"; cp. ch. 84 {ten pasan doreen}).] - -65 [ {dethen}.] - -66 [ {oideonton ton pregmaton}: "while things were swelling," cp. ch. -127: perhaps here, "before things came to a head."] - -6601 [ {andreona}, as in ch. 121.] - -67 [ {ana te edramon palin}, i.e. they ran back into the room out of -which they had come to see what was the matter; with this communicated a -bedchamber which had its light only by the open door of communication.] - -6701 [ {magophonia}.] - -68 [ Or, "after it had lasted more than five days," taking {thorubos} -as the subject of {egeneto}. The reason for mentioning the particular -number five seems to be contained in the passage quoted by Stein from -Sextus Empiricus, {enteuphen kai oi Person kharientes nomon ekhousi, -basileos par' autois teleutesantos pente tas ephexes emeras anomian -agein}.] - -69 [ See vi. 43.] - -70 [ {isonomie}, "equal distribution," i.e. of civil rights.] - -71 [ {ouden oikeion}: the MSS. have {ouden oud' oikeion}, which might be -translated "anything of its own either."] - -72 [ {to lego}: the MSS. have {ton lego}, "each of the things about -which I speak being best in its own kind." The reading {to logo}, which -certainly gives a more satisfactory meaning, is found in Stobaeus, who -quotes the passage.] - -73 [ {kakoteta}, as opposed to the {arete} practised by the members of -an aristocracy.] - -74 [ {okto kaiebdomekonta mneas}: the MSS. have {ebdomekonta mneas} -only, and this reading seems to have existed as early as the second -century of our era: nevertheless the correction is required, not only by -the facts of the case, but also by comparison with ch. 95.] - -75 [ {nomos}, and so throughout.] - -76 [ or "Hygennians."] - -77 [ i.e. the Cappadokians, see i. 6.] - -7701 [ See ii. 149.] - -78 [ {muriadas}: the MSS. have {muriasi}. With {muriadas} we must supply -{medimnon}. The {medimnos} is really about a bushel and a half.] - -79 [ {Pausikai}: some MSS. have {Pausoi}.] - -80 [ {tous anaspastous kaleomenous}.] - -81 [ {Kaspioi}: some read by conjecture {Kaspeiroi}, others {Kasioi}.] - -82 [ {ogdokonta kai oktakosia kai einakiskhilia}: the MSS. have -{tesserakonta kai pentakosia kai einakiskhilia} (9540), which is -irreconcilable with the total sum given below, and also with the sum -obtained by adding up the separate items given in Babylonian talents, -whether we reduce them by the proportion 70:60 given by the MSS. in ch. -89, or by the true proportion 78:60. On the other hand the total -sum given below is precisely the sum of the separate items (after -subtracting the 140 talents used for the defence of Kilikia), reduced -in the proportion 78:60; and this proves the necessity of the emendation -here ({thop} for {thphm}) as well as supplying a strong confirmation of -that adopted in ch. 89.] - -83 [ The reckoning throughout is in round numbers, nothing less than the -tens being mentioned.] - -84 [ {oi peri te Nusen}: perhaps this should be corrected to {oi te peri -Nusen}, because the {sunamphoteroi} which follows seem to refer to two -separate peoples.] - -85 [ The passage "these Ethiopians--dwellings" is marked by Stein as -doubtful on internal grounds. The Callantian Indians mentioned seem to -be the same as the Callantians mentioned in ch. 38.] - -86 [ {khoinikas}.] - -87 [ {dia penteteridos}.] - -88 [ i.e. the Indus.] - -89 [ Either {auton tekomenon} is to be taken absolutely, equivalent to -{autou tekomenou}, and {ta krea} is the subject of {diaphtheiresthai}; -or {auton} is the subject and {ta krea} is accusative of definition, -"wasting away in his flesh." Some MSS. have {diaphtheirein}, "that he is -spoiling his flesh for them."] - -90 [ {gar}: some would read {de}, but the meaning seems to be, "this is -done universally, for in the case of weakness arising from old age, the -same takes place."] - -91 [ {pros arktou te kai boreo anemou}.] - -92 [ This clause indicates the manner in which the size is so exactly -known.] - -93 [ {autoi}, i.e. in themselves as well as in their habits. Some MSS. -read {to} for {autoi}, which is adopted by several Editors; others adopt -the conjecture {autois}.] - -94 [ i.e. two in each hind-leg.] - -95 [ {kai paraluesthai}: {kai} is omitted in some MSS. and by some -Editors.] - -96 [ {ouk omou}: some Editors omit {ouk}: the meaning seems to be that -in case of necessity they are thrown off one after another to delay the -pursuing animals.] - -97 [ The meaning of the passage is doubtful: possibly it should be -translated (omitting {kai}) "the male camels, being inferior in speed to -the females, flag in their course and are dragged along, first one and -then the other."] - -9701 [ See ii. 75.] - -98 [ {metri}: the MSS. have {metre}, "womb," but for this Herod. seems -to use the plural.] - -99 [ {metera}: most MSS. have {metran}.] - -100 [ Most of the MSS. have {auton} before {ta melea}, which by some -Editors is omitted, and by others altered to {autika}. If {auton} is to -stand it must be taken with {katapetomenas}, "flying down upon them," -and so it is punctuated in the Medicean MS.] - -101 [ {elkea}. There is a play upon the words {epelkein} and {elkea} -which can hardly be reproduced in translation.] - -102 [ {Kassiteridas}.] - -103 [ {o kassiteros}.] - -104 [ cp. iv. 13.] - -105 [ {akinakea}.] - -106 [ This is the second of the satrapies mentioned in the list, see -ch. 90, named from its chief town. Oroites also possessed himself of the -first satrapy, of which the chief town was Magnesia (ch. 122), and then -of the third (see ch. 127).] - -107 [ The satrapy of Daskyleion is the third in the list, see ch. 90.] - -108 [ {su gar en andron logo}.] - -109 [ Or, "banqueting hall," cp. iv. 95.] - -110 [ {apestrammenon}: most of the MSS. have {epestrammenon}, "turned -towards (the wall)."] - -11001 [ "whenever he (i.e. Zeus) rained."] - -111 [ This clause, "as Amasis the king of Egypt had foretold to him," is -omitted in some MSS. and by some Editors.] - -112 [ {oideonton eti ton pregmaton}: cp. ch. 76.] - -113 [ i.e. satrapies: see ch. 89, 90.] - -114 [ {apikomenon kai anakomisthenton}: the first perhaps referring to -the slaves and the other to the rest of the property.] - -115 [ i.e. the art of evasion.] - -116 [ {es tou khrosou ten theken}: {es} is not in the MSS., which -have generally {tou khrusou sun theke}: one only has {tou khrusou ten -theken}.] - -117 [ {stateras}: i.e. the {stater Dareikos} "Daric," worth about L1; -cp. note on vii. 28.] - -118 [ {ekaton mneon}, "a hundred minae," of which sixty go to the -talent.] - -119 [ This passage, from "for this event happened" to the end of the -chapter, is suspected as an interpolation by some Editors, on internal -grounds.] - -120 [ Tarentum. Italy means for Herodotus the southern part of the -peninsula only.] - -121 [ {restones}: so one inferior MS., probably by conjectural -emendation: the rest have {krestones}. The Ionic form however of -{rastone} would be {reistone}. Some would read {khrestones}, a word -which is not found, but might mean the same as {kresmosunes} (ix. 33), -"in consequence of the request of Demokedes."] - -122 [ {kat' emporien strateuomenoi}: some MSS. read {kat' emporien, oi -de strateuomenoi}, "some for trade, others serving in the army."] - -123 [ {prothura}.] - -124 [ {e tis e oudeis}.] - -125 [ {isonomien}: see ch. 80, note.] - -126 [ {all' oud' axios eis su ge}. Maiandrios can claim no credit or -reward for giving up that of which by his own unworthiness he would in -any case have been deprived.] - -127 [ {ou de ti}: some read {oud' eti} or {ou de eti}, "no longer kept -the purpose."] - -128 [ {en gorgure}: the word also means a "sewer" or "conduit."] - -129 [ {prosempikraneesthai emellon toisi Samioisi}.] - -130 [ {tous diphrophoreumenous}: a doubtful word: it seems to be a sort -of title belonging to Persians of a certain rank, perhaps those who were -accompanied by men to carry seats for them, the same as the {thronoi} -mentioned in ch. 144; or, "those who were borne in litters."] - -131 [ {sageneusantes}: see vi. 31. The word is thought by Stein to have -been interpolated here.] - -132 [ Or, "are very highly accounted and tend to advancement."] - -133 [ "opposite to."] - -134 [ The words "and to the Persians" are omitted in some MSS.] - - - - - -BOOK IV. THE FOURTH BOOK OF THE HISTORIES, CALLED MELPOMENE - - -1. After Babylon had been taken, the march of Dareios himself 1 against -the Scythians took place: for now that Asia was flourishing in respect -of population, and large sums were being gathered in as revenue, Dareios -formed the desire to take vengeance upon the Scythians, because they -had first invaded the Median land and had overcome in fight those -who opposed them; and thus they had been the beginners of wrong. The -Scythians in truth, as I have before said, 2 had ruled over Upper Asia -3 for eight-and-twenty years; for they had invaded Asia in their pursuit -of the Kimmerians, and they had deposed 4 the Medes from their rule, who -had rule over Asia before the Scythians came. Now when the Scythians had -been absent from their own land for eight-and-twenty years, as they were -returning to it after that interval of time, they were met by a contest -5 not less severe than that which they had had with the Medes, since -they found an army of no mean size opposing them. For the wives of the -Scythians, because their husbands were absent from them for a long time, -had associated with the slaves. - -2. Now the Scythians put out the eyes of all their slaves because of the -milk which they drink; and they do as follows:--they take blow-pipes of -bone just like flutes, and these they insert into the vagina of the mare -and blow with their mouths, and others milk while they blow: and they -say that they do this because the veins of the mare are thus filled, -being blown out, and so the udder is let down. When they had drawn the -milk they pour it into wooden vessels hollowed out, and they set the -blind slaves in order about 6 the vessels and agitate the milk. Then -that which comes to the top they skim off, considering it the more -valuable part, whereas they esteem that which settles down to be less -good than the other. For this reason 7 the Scythians put out the eyes of -all whom they catch; for they are not tillers of the soil but nomads. - -3. From these their slaves then, I say, and from their wives had been -born and bred up a generation of young men, who having learnt the manner -of their birth set themselves to oppose the Scythians as they were -returning from the Medes. And first they cut off their land by digging -a broad trench extending from the Tauric mountains to the Maiotian -lake, at the point where 8 this is broadest; then afterwards when the -Scythians attempted to invade the land, they took up a position against -them and fought; and as they fought many times, and the Scythians were -not able to get any advantage in the fighting, one of them said: "What a -thing is this that we are doing, Scythians! We are fighting against our -own slaves, and we are not only becoming fewer in number ourselves by -being slain in battle, but also we are killing them, and so we shall -have fewer to rule over in future. Now therefore to me it seems good -that we leave spears and bows and that each one take his horse-whip -and so go up close to them: for so long as they saw us with arms in our -hands, they thought themselves equal to us and of equal birth; but when -they shall see that we have whips instead of arms, they will perceive -that they are our slaves, and having acknowledged this they will not -await our onset." - -4. When they heard this, the Scythians proceeded to do that which he -said, and the others being panic-stricken by that which was done forgot -their fighting and fled. Thus the Scythians had ruled over Asia; and -in such manner, when they were driven out again by the Medes, they had -returned to their own land. For this Dareios wished to take vengeance -upon them, and was gathering together an army to go against them. - -5. Now the Scythians say that their nation is the youngest of all -nations, and that this came to pass as follows:--The first man who ever -existed in this region, which then was desert, was one named Targitaos: -and of this Targitaos they say, though I do not believe it for my part, -however they say the parents were Zeus and the daughter of the river -Borysthenes. Targitaos, they report, was produced from some such origin -as this, and of him were begotten three sons, Lipoxais and Arpoxais -and the youngest Colaxais. In the reign of these 9 there came down from -heaven certain things wrought of gold, a plough, a yoke, a battle-axe, -10 and a cup, and fell in the Scythian land: and first the eldest saw -and came near them, desiring to take them, but the gold blazed with fire -when he approached it: then when he had gone away from it, the second -approached, and again it did the same thing. These then the gold -repelled by blazing with fire; but when the third and youngest came up -to it, the flame was quenched, and he carried them to his own house. -The elder brothers then, acknowledging the significance of this thing, -delivered the whole of the kingly power to the youngest. - -6. From Lixopais, they say, are descended those Scythians who are called -the race of the Auchatai; from the middle brother Arpoxais those who are -called Catiaroi and Traspians, and from the youngest of them the "Royal" -tribe, 11 who are called Paralatai: and the whole together are called, -they say, Scolotoi, after the name of their king; 12 but the Hellenes -gave them the name of Scythians. - -7. Thus the Scythians say they were produced; and from the time of their -origin, that is to say from the first king Targitaos, to the passing -over of Dareios against them, they say that there is a period of a -thousand years and no more. Now this sacred gold is guarded by the -kings with the utmost care, and they visit it every year with solemn -sacrifices of propitiation: moreover if any one goes to sleep while -watching in the open air over this gold during the festival, the -Scythians say that he does not live out the year; and there is given him -for this so much land as he shall ride round himself on his horse in one -day. Now as the land was large, Colaxais, they say, established three -kingdoms for his sons; and of these he made one larger than the rest, -and in this the gold is kept. But as to the upper parts which lie on the -North side of those who dwell above this land, they say one can neither -see nor pass through any further by reason of feathers which are poured -down; for both the earth and the air are full of feathers, and this is -that which shuts off the view. - -8. Thus say the Scythians about themselves and about the region -above them; but the Hellenes who dwell about the Pontus say as -follows:--Heracles driving the cattle of Geryones came to this land, then -desert, which the Scythians now inhabit; and Geryones, says the tale, -dwelt away from the region of the Pontus, living in the island called -by the Hellenes Erytheia, near Gadeira which is outside the Pillars of -Heracles by the Ocean.--As to the Ocean, they say indeed that it flows -round the whole earth beginning from the place of the sunrising, but -they do not prove this by facts.--From thence Heracles came to the land -now called Scythia; and as a storm came upon him together with icy cold, -he drew over him his lion's skin and went to sleep. Meanwhile the mares -harnessed in his chariot disappeared by a miraculous chance, as they -were feeding. - -9. Then when Heracles woke he sought for them; and having gone over the -whole land, at last he came to the region which is called Hylaia; and -there he found in a cave a kind of twofold creature formed by the union -of a maiden and a serpent, whose upper parts from the buttocks upwards -were those of a woman, but her lower parts were those of a snake. Having -seen her and marvelled at her, he asked her then whether she had seen -any mares straying anywhere; and she said that she had them herself and -would not give them up until he lay with her; and Heracles lay with her -on condition of receiving them. She then tried to put off the giving -back of the mares, desiring to have Heracles with her as long as -possible, while he on the other hand desired to get the mares and -depart; and at last she gave them back and said: "These mares when they -came hither I saved for thee, and thou didst give me reward for saving -them; for I have by thee three sons. Tell me then, what must I do with -these when they shall be grown to manhood, whether I shall settle them -here, for over this land I have power alone, or send them away to thee?" -She thus asked of him, and he, they say, replied: "When thou seest that -the boys are grown to men, do this and thou shalt not fail of doing -right:--whichsoever of them thou seest able to stretch this bow as I do -now, and to be girded 1201 with this girdle, him cause to be the settler -of this land; but whosoever of them fails in the deeds which I enjoin, -send him forth out of the land: and if thou shalt do thus, thou wilt -both have delight thyself and perform that which has been enjoined to -thee." - -10. Upon this he drew one of his bows (for up to that time Heracles, -they say, was wont to carry two) and showed her the girdle, and then he -delivered to her both the bow and the girdle, which had at the end of -its clasp a golden cup; and having given them he departed. She then, -when her sons had been born and had grown to be men, gave them names -first, calling one of them Agathyrsos and the next Gelonos and the -youngest Skythes; then bearing in mind the charge given to her, she did -that which was enjoined. And two of her sons, Agathyrsos and Gelonos, -not having proved themselves able to attain to the task set before them, -departed from the land, being cast out by her who bore them; but Skythes -the youngest of them performed the task and remained in the land: -and from Skythes the son of Heracles were descended, they say, the -succeeding kings of the Scythians (Skythians): and they say moreover -that it is by reason of the cup that the Scythians still even to this -day wear cups attached to their girdles: and this alone his mother -contrived for Skythes. 13 Such is the story told by the Hellenes who -dwell about the Pontus. - -11. There is however also another story, which is as follows, and to -this I am most inclined myself. It is to the effect that the nomad -Scythians dwelling in Asia, being hard pressed in war by the Massagetai, -left their abode and crossing the river Araxes came towards the -Kimmerian land (for the land which now is occupied by the Scythians is -said to have been in former times the land of the Kimmerians); and the -Kimmerians, when the Scythians were coming against them, took counsel -together, seeing that a great host was coming to fight against them; -and it proved that their opinions were divided, both opinions being -vehemently maintained, but the better being that of their kings: for the -opinion of the people was that it was necessary to depart and that they -ought not to run the risk of fighting against so many, 14 but that of -the kings was to fight for their land with those who came against them: -and as neither the people were willing by means to agree to the counsel -of the kings nor the kings to that of the people, the people planned -to depart without fighting and to deliver up the land to the invaders, -while the kings resolved to die and to be laid in their own land, and -not to flee with the mass of the people, considering the many goods of -fortune which they had enjoyed, and the many evils which it might be -supposed would come upon them, if they fled from their native land. -Having resolved upon this, they parted into two bodies, and making their -numbers equal they fought with one another: and when these had all been -killed by one another's hands, then the people of the Kimmerians buried -them by the bank of the river Tyras (where their burial-place is still -to be seen), and having buried them, then they made their way out -from the land, and the Scythians when they came upon it found the land -deserted of its inhabitants. - -12. And there are at the present time in the land of Scythia Kimmerian -walls, and a Kimmerian ferry; and there is also a region which is called -Kimmeria, and the so-called Kimmerian Bosphorus. It is known moreover -that the Kimmerians, in their flight to Asia from the Scythians, also -made a settlement on that peninsula on which now stands the Hellenic -city of Sinope; and it is known too that the Scythians pursued them -and invaded the land of Media, having missed their way; for while the -Kimmerians kept ever along by the sea in their flight, the Scythians -pursued them keeping Caucasus on their right hand, until at last they -invaded Media, directing their course inland. This then which has been -told is another story, and it is common both to Hellenes and Barbarians. - -13. Aristeas however the son of Caystrobios, a man of Proconnesos, -said in the verses which he composed, that he came to the land of the -Issedonians being possessed by Phoebus, and that beyond the Issedonians -dwelt Arimaspians, a one-eyed race, and beyond these the gold-guarding -griffins, and beyond them the Hyperboreans extending as far as the sea: -and all these except the Hyperboreans, beginning with the Arimaspians, -were continually making war on their neighbours, and the Issedonians -were gradually driven out of their country by the Arimaspians and the -Scythians by the Issedonians, and so the Kimmerians, who dwelt on the -Southern Sea, being pressed by the Scythians left their land. Thus -neither does he agree in regard to this land with the report of the -Scythians. - -14. As to Aristeas who composed 15 this, I have said already whence -he was; and I will tell also the tale which I heard about him in -Proconnesos and Kyzicos. They say that Aristeas, who was in birth -inferior to none of the citizens, entered into a fuller's shop in -Proconnesos and there died; and the fuller closed his workshop and went -away to report the matter to those who were related to the dead man. And -when the news had been spread abroad about the city that Aristeas was -dead, a man of Kyzicos who had come from the town of Artake entered into -controversy with those who said so, and declared that he had met him -going towards Kyzicos and had spoken with him: and while he was vehement -in dispute, those who were related to the dead man came to the fuller's -shop with the things proper in order to take up the corpse for burial; -and when the house was opened, Aristeas was not found there either dead -or alive. In the seventh year after this he appeared at Proconnesos -and composed those verses which are now called by the Hellenes the -Arimaspeia, and having composed them he disappeared the second time. - -15. So much is told by these cities; and what follows I know happened -to the people of Metapontion in Italy 16 two hundred 17 and forty -years after the second disappearance of Aristeas, as I found by putting -together the evidence at Proconnesos and Metapontion. The people of -Metapontion say that Aristeas himself appeared in their land and bade -them set up an altar of Apollo and place by its side a statue bearing -the name of Aristeas of Proconnesos; for he told them that to their -land alone of all the Italiotes 18 Apollo had come, and he, who now was -Aristeas, was accompanying him, being then a raven when he accompanied -the god. Having said this he disappeared; and the Metapontines say that -they sent to Delphi and asked the god what the apparition of the man -meant: and the Pythian prophetess bade them obey the command of the -apparition, and told them that if they obeyed, it would be the better -for them. They therefore accepted this answer and performed the -commands; and there stands a statue now bearing the name of Aristeas -close by the side of the altar dedicated to Apollo, 19 and round it -stand laurel trees; and the altar is set up in the market-place. Let -this suffice which has been said about Aristeas. - -16. Now of the land about which this account has been begun, no one -knows precisely what lies beyond it: 20 for I am not able to hear of any -one who alleges that he knows as an eye-witness; and even Aristeas, -the man of whom I was making mention just now, even he, I say, did not -allege, although he was composing verse, 21 that he went further than -the Issedonians; but that which is beyond them he spoke of by hearsay, -and reported that it was the Issedonians who said these things. So far -however as we were able to arrive at certainty by hearsay, carrying -inquiries as far as possible, all this shall be told. - -17. Beginning with the trading station of the Borysthenites,--for of the -parts along the sea this is the central point of all Scythia,--beginning -with this, the first regions are occupied by the Callipidai, who are -Hellenic Scythians; and above these is another race, who are called -Alazonians. 22 These last and the Callipidai in all other respects have -the same customs as the Scythians, but they both sow corn and use it as -food, and also onions, leeks, lentils and millet. Above the Alazonians -dwell Scythians who till the ground, and these sow their corn not for -food but to sell. - -18.Beyond them dwell the Neuroi; and beyond the Neuroi towards the North -Wind is a region without inhabitants, as far as we know. These races -are along the river Hypanis to the West of the Borysthenes; but after -crossing the Borysthenes, first from the sea-coast is Hylaia, and beyond -this as one goes up the river dwell agricultural Scythians, whom the -Hellenes who live upon the river Hypanis call Borysthenites, calling -themselves at the same time citizens of Olbia. 23 These agricultural -Scythians occupy the region which extends Eastwards for a distance of -three days' journey, 24 reaching to a river which is called Panticapes, -and Northwards for a distance of eleven days' sail up the Borysthenes. -Then immediately beyond these begins the desert 25 and extends for -a great distance; and on the other side of the desert dwell the -Androphagoi, 26 a race apart by themselves and having no connection with -the Scythians. Beyond them begins a region which is really desert and -has no race of men in it, as far as we know. - -19. The region which lies to the East of these agricultural Scythians, -after one has crossed the river Panticapes, is occupied by nomad -Scythians, who neither sow anything nor plough the earth; and this whole -region is bare of trees except Hylaia. These nomads occupy a country -which extends to the river Gerros, a distance of fourteen 27 days' -journey Eastwards. - -20. Then on the other side of the Gerros we have those parts which are -called the "Royal" lands and those Scythians who are the bravest and -most numerous and who esteem the other Scythians their slaves. These -reach Southwards to the Tauric land, and Eastwards to the trench which -those who were begotten of the blind slaves dug, and to the trading -station which is called Cremnoi 28 upon the Maiotian lake; and some -parts of their country reach to the river Tanais. Beyond the Royal -Scythians towards the North Wind dwell the Melanchlainoi, 29 of a -different race and not Scythian. The region beyond the Melanchlainoi is -marshy and not inhabited by any, so far as we know. - -21. After one has crossed the river Tanais the country is no longer -Scythia, but the first of the divisions belongs to the Sauromatai, -who beginning at the corner of the Maiotian lake occupy land extending -towards the North Wind fifteen days' journey, and wholly bare of trees -both cultivated and wild. Above these, holding the next division of -land, dwell the Budinoi, who occupy a land wholly overgrown with forest -consisting of all kinds of trees. - -22. Then beyond the Budinoi towards the North, first there is desert for -seven days' journey; and after the desert turning aside somewhat more -towards the East Wind we come to land occupied by the Thyssagetai, a -numerous people and of separate race from the others. These live by -hunting; and bordering upon them there are settled also in these same -regions men who are called Irycai, who also live by hunting, which they -practise in the following manner:--the hunter climbs up a tree and lies -in wait there for his game (now trees are abundant in all this country), -and each has a horse at hand, which has been taught to lie down upon its -belly in order that it may make itself low, and also a dog: and when he -sees the wild animal from the tree, he first shoots his arrow and then -mounts upon his horse and pursues it, and the dog seizes hold of it. -Above these in a direction towards the East dwell other Scythians, who -have revolted from the Royal Scythians and so have come to this region. - -23. As far as the country of these Scythians the whole land which has -been described is level plain and has a deep soil; but after this point -it is stony and rugged. Then when one has passed through a great extent -of this rugged country, there dwell in the skirts of lofty mountains -men who are said to be all bald-headed from their birth, male and female -equally, and who have flat noses and large chins and speak a language of -their own, using the Scythian manner of dress, and living on the produce -of trees. The tree on the fruit of which they live is called the Pontic -tree, and it is about the size of a fig-tree: this bears a fruit the -size of a bean, containing a stone. When the fruit has ripened, they -strain it through cloths and there flows from it a thick black juice, -and this juice which flows from it is called as-chy. This they either -lick up or drink mixed with milk, and from its lees, that is the solid -part, they make cakes and use them for food; for they have not many -cattle, since the pastures there are by no means good. Each man has his -dwelling under a tree, in winter covering the tree all round with close -white felt-cloth, and in summer without it. These are injured by no men, -for they are said to be sacred, and they possess no weapon of war. These -are they also who decide the disputes rising among their neighbours; and -besides this, whatever fugitive takes refuge with them is injured by no -one: and they are called Argippaians. 30 - -24. Now as far as these bald-headed men there is abundantly clear -information about the land and about the nations on this side of them; -for not only do certain of the Scythians go to them, from whom it is not -difficult to get information, but also some of the Hellenes who are at -the trading-station of the Borysthenes and the other trading-places of -the Pontic coast: and those of the Scythians who go to them transact -their business through seven interpreters and in seven different -languages. - -25. So far as these, I say, the land is known; but concerning the region -to the North of the bald-headed men no one can speak with certainty, -for lofty and impassable mountains divide it off, and no one passes over -them. However these bald-headed men say (though I do not believe it) -that the mountains are inhabited by men with goats' feet; and that after -one has passed beyond these, others are found who sleep through six -months of the year. This I do not admit at all as true. However, the -country to the East of the bald-headed men is known with certainty, -being inhabited by the Issedonians, but that which lies beyond both the -bald-headed men and the Issedonians towards the North Wind is unknown, -except so far as we know it from the accounts given by these nations -which have just been mentioned. - -26. The Issedonians are said to have these customs:--when a man's father -is dead, all the relations bring cattle to the house, and then having -slain them and cut up the flesh, they cut up also the dead body of the -father of their entertainer, and mixing all the flesh together they set -forth a banquet. His skull however they strip of the flesh and clean it -out and then gild it over, and after that they deal with it as a sacred -thing 31 and perform for the dead man great sacrifices every year. -This each son does for his father, just as the Hellenes keep the day of -memorial for the dead. 32 In other respects however this race also is -said to live righteously, and their women have equal rights with the -men. - -27. These then also are known; but as to the region beyond them, it -is the Issedonians who report that there are there one-eyed men and -gold-guarding griffins; and the Scythians report this having received it -from them, and from the Scythians we, that is the rest of mankind, have -got our belief; and we call them in Scythian language Arimaspians, for -the Scythians call the number one arima and the eye spu. - -28. This whole land which has been described is so exceedingly severe in -climate, that for eight months of the year there is frost so hard as to -be intolerable; and during these if you pour out water you will not be -able to make mud, but only if you kindle a fire can you make it; and -the sea is frozen and the whole of the Kimmerian Bosphorus, so that the -Scythians who are settled within the trench make expeditions and drive -their waggons over into the country of the Sindians. Thus it continues -to be winter for eight months, and even for the remaining four it is -cold in those parts. This winter is distinguished in its character from -all the winters which come in other parts of the world; for in it there -is no rain to speak of at the usual season for rain, whereas in summer -it rains continually; and thunder does not come at the time when it -comes in other countries, but is very frequent, 33 in the summer; and if -thunder comes in winter, it is marvelled at as a prodigy: just so, if -an earthquake happens, whether in summer or in winter, it is accounted -a prodigy in Scythia. Horses are able to endure this winter, but neither -mules nor asses can endure it at all, whereas in other countries horses -if they stand in frost lose their limbs by mortification, while asses -and mules endure it. - -29. I think also that it is for this reason that the hornless breed -of oxen in that country have no horns growing; and there is a verse of -Homer in the Odyssey 34 supporting my opinion, which runs this:-- - - - "Also the Libyan land, where the sheep very quickly grow horned," - -for it is rightly said that in hot regions the horns come quickly, -whereas in extreme cold the animals either have no horns growing at all, -or hardly any. 35 - -30. In that land then this takes place on account of the cold; but -(since my history proceeded from the first seeking occasions for -digression) 36 I feel wonder that in the whole land of Elis mules cannot -be bred, though that region is not cold, nor is there any other evident -cause. The Eleians themselves say that in consequence of some curse -mules are not begotten in their land; but when the time approaches for -the mares to conceive, they drive them out into the neighbouring -lands and there in the land of their neighbours they admit to them the -he-asses until the mares are pregnant, and then they drive them back. - -31. As to the feathers of which the Scythians say that the air is full, -and that by reason of them they are not able either to see or to pass -through the further parts of the continent, the opinion which I have is -this:--in the parts beyond this land it snows continually, though less -in summer than in winter, as might be supposed. Now whomsoever has seen -close at hand snow falling thickly, knows what I mean without further -explanation, for the snow is like feathers: and on account of this -wintry weather, being such as I have said, the Northern parts of this -continent are uninhabitable. I think therefore that by the feathers the -Scythians and those who dwell near them mean symbolically the snow. This -then which has been said goes to the furthest extent of the accounts -given. - -32. About a Hyperborean people the Scythians report nothing, nor do any -of those who dwell in this region, unless it be the Issedonians: but -in my opinion neither do these report anything; for if they did the -Scythians also would report it, as they do about the one-eyed people. -Hesiod however has spoken of Hyperboreans, and so also has Homer in the -poem of the "Epigonoi," at least if Homer was really the composer of -that Epic. - -33. But much more about them is reported by the people of Delos than by -any others. For these say that sacred offerings bound up in wheat straw -are carried from the land of the Hyperboreans and come to the Scythians, -and then from the Scythians the neighbouring nations in succession -receive them and convey them Westwards, finally as far as the Adriatic: -thence they are sent forward towards the South, and the people of Dodona -receive them first of all the Hellenes, and from these they come down to -the Malian gulf and are passed over to Euboea, where city sends them on -to city till they come to Carystos. After this Andros is left out, for -the Carystians are those who bring them to Tenos, and the Tenians to -Delos. Thus they say that these sacred offerings come to Delos; but at -first, they say, the Hyperboreans sent two maidens bearing the sacred -offerings, whose names, say the Delians, were Hyperoche and Laodike, and -with them for their protection the Hyperboreans sent five men of their -nation to attend them, those namely who are now called Perpherees and -have great honours paid to them in Delos. Since however the Hyperboreans -found that those who were sent away did not return back, they were -troubled to think that it would always befall them to send out and not -to receive back; and so they bore the offerings to the borders of their -land bound up in wheat straw, and laid a charge upon their neighbours, -bidding them send these forward from themselves to another nation. These -things then, they say, come to Delos being thus sent forward; and I know -of my own knowledge that a thing is done which has resemblance to -these offerings, namely that the women of Thrace and Paionia, when they -sacrifice to Artemis "the Queen," do not make their offerings without -wheat straw. - -34. These I know do as I have said; and for those maidens from the -Hyperboreans, who died in Delos, both the girls and the boys of the -Delians cut off their hair: the former before marriage cut off a lock -and having wound it round a spindle lay it upon the tomb (now the tomb -is on the left hand as one goes into the temple of Artemis, and over it -grows an olive-tree), and all the boys of the Delians wind some of their -hair about a green shoot of some tree, and they also place it upon the -tomb. - -35. The maidens, I say, have this honour paid them by the dwellers in -Delos: and the same people say that Arge and Opis also, being maidens, -came to Delos, passing from the Hyperboreans by the same nations which -have been mentioned, even before Hyperoche and Laodike. These last, they -say, came bearing for Eileithuia the tribute which they had laid upon -themselves for the speedy birth, 37 but Arge and Opis came with the -divinities themselves, and other honours have been assigned to them by -the people of Delos: for the women, they say, collect for them, naming -them by their names in the hymn which Olen a man of Lykia composed in -their honour; and both the natives of the other islands and the -Ionians have learnt from them to sing hymns naming Opis and Arge and -collecting:--now this Olen came from Lukia and composed also the other -ancient hymns which are sung in Delos:--and moreover they say that when -the thighs of the victim are consumed upon the altar, the ashes of them -are used to cast upon the grave of Opis and Arge. Now their grave is -behind the temple of Artemis, turned towards the East, close to the -banqueting hall of the Keieans. - -36. Let this suffice which has been said of the Hyperboreans; for the -tale of Abaris, who is reported to have been a Hyperborean, I do not -tell, namely 3701 how he carried the arrow about all over the earth, -eating no food. If however there are any Hyperboreans, it follows that -there are also Hypernotians; and I laugh when I see that, though many -before this have drawn maps of the Earth, yet no one has set the matter -forth in an intelligent way; seeing that they draw Ocean flowing round -the Earth, which is circular exactly as if drawn with compasses, and -they make Asia equal in size to Europe. In a few words I shall declare -the size of each division and of what nature it is as regards outline. - -37. The Persians inhabit Asia 38 extending to the Southern Sea, which is -called the Erythraian; and above these towards the North Wind dwell the -Medes, and above the Medes the Saspeirians, and above the Saspeirians -the Colchians, extending to the Northern Sea, into which the river -Phasis runs. These four nations inhabit from sea to sea. - -38. From them Westwards two peninsulas 39 stretch out from Asia into the -sea, and these I will describe. The first peninsula on the one of its -sides, that is the Northern, stretches along beginning from the Phasis -and extending to the sea, going along the Pontus and the Hellespont as -far as Sigeion in the land of Troy; and on the Southern side the same -peninsula stretches from the Myriandrian gulf, which lies near Phenicia, -in the direction of the sea as far as the headland Triopion; and in this -peninsula dwell thirty races of men. - -39. This then is one of the peninsulas, and the other beginning from the -land of the Persians stretches along to the Erythraian Sea, including -Persia and next after it Assyria, and Arabia after Assyria: and this -ends, or rather is commonly supposed to end, 40 at the Arabian gulf, -into which Dareios conducted a channel from the Nile. Now in the line -stretching to Phenicia from the land of the Persians the land is broad -and the space abundant, but after Phenicia this peninsula goes by the -shore of our Sea along Palestine, Syria, and Egypt, where it ends; and -in it there are three nations only. - -40. These are the parts of Asia which tend towards the West from the -Persian land; but as to those which lie beyond the Persians and Medes -and Saspeirians and Colchians towards the East and the sunrising, on one -side the Erythraian Sea runs along by them, and on the North both the -Caspian Sea and the river Araxes, which flows towards the rising sun: -and Asia is inhabited as far as the Indian land; but from this onwards -towards the East it becomes desert, nor can any one say what manner of -land it is. - -41. Such and so large is Asia: and Libya is included in the second -peninsula; for after Egypt Libya succeeds at once. Now about Egypt -this peninsula is narrow, for from our Sea to the Erythraian Sea is a -distance there of ten myriads of fathoms, 41 which would amount to -a thousand furlongs; but after this narrow part, the portion of the -peninsula which is called Libya is, as it chances, extremely broad. - -42. I wonder then at those who have parted off and divided the world -into Libya, Asia, and Europe, since the difference between these is not -small; for in length Europe extends along by both, while in breadth -it is clear to me that it is beyond comparison larger; 42 for Libya -furnishes proofs about itself that it is surrounded by sea, except so -much of it as borders upon Asia; and this fact was shown by Necos king -of the Egyptians first of all those about whom we have knowledge. He -when he had ceased digging the channel 43 which goes through from the -Nile to the Arabian gulf, sent Phenicians with ships, bidding them sail -and come back through the Pillars of Heracles to the Northern Sea and so -to Egypt. The Phenicians therefore set forth from the Erythraian Sea and -sailed through the Southern Sea; and when autumn came, they would put -to shore and sow the land, wherever in Libya they might happen to be as -they sailed, and then they waited for the harvest: and having reaped -the corn they would sail on, so that after two years had elapsed, in the -third year they turned through the Pillars of Heracles and arrived again -in Egypt. And they reported a thing which I cannot believe, but another -man may, namely that in sailing round Libya they had the sun on their -right hand. - -43. Thus was this country first known to be what it is, and after this -it is the Carthaginians who make report of it; for as to Sataspes the -son of Teaspis the Achaimenid, he did not sail round Libya, though he -was sent for this very purpose, but was struck with fear by the length -of the voyage and the desolate nature of the land, and so returned back -and did not accomplish the task which his mother laid upon him. For this -man had outraged a daughter of Zopyros the son of Megabyzos, a virgin; -and then when he was about to be impaled by order of king Xerxes for -this offence, the mother of Sataspes, who was a sister of Dareios, -entreated for his life, saying that she would herself lay upon him a -greater penalty than Xerxes; for he should be compelled (she said) to -sail round Libya, until in sailing round it he came to the Arabian gulf. -So then Xerxes having agreed upon these terms, Sataspes went to Egypt, -and obtaining a ship and sailors from the Egyptians, he sailed to the -Pillars of Heracles; and having sailed through them and turned the point -of Libya which is called the promontory of Soloeis, he sailed on towards -the South. Then after he had passed over much sea in many months, as -there was needed ever more and more voyaging, he turned about and sailed -back again to Egypt: and having come from thence into the presence of -king Xerxes, he reported saying that at the furthest point which he -reached he was sailing by dwarfish people, who used clothing made from -the palm-tree, and who, whenever they came to land with their ship, left -their towns and fled away to the mountains: and they, he said, did no -injury when they entered into the towns, but took food 4301 from them -only. And the cause, he said, why he had not completely sailed round -Libya was that the ship could not advance any further but stuck fast. -Xerxes however did not believe that he was speaking the truth, and since -he had not performed the appointed task, he impaled him, inflicting upon -him the penalty pronounced before. A eunuch belonging to this Sataspes -ran away to Samos as soon as he heard that his master was dead, -carrying with him large sums of money; and of this a man of Samos took -possession, whose name I know, but I purposely pass it over without -mention. - -44. Of Asia the greater part was explored by Dareios, who desiring to -know of the river Indus, which is a second river producing crocodiles of -all the rivers in the world,--to know, I say, of this river where it runs -out into the sea, sent with ships, besides others whom he trusted to -speak the truth, Skylax also, a man of Caryanda. These starting from -the city of Caspatyros and the land of Pactyike, sailed down the river -towards the East and the sunrising to the sea; and then sailing over the -sea Westwards they came in the thirtieth month to that place from whence -the king of the Egyptians had sent out the Phenicians of whom I spoke -before, to sail round Libya. After these had made their voyage round the -coast, Dareios both subdued the Indians and made use of this sea. Thus -Asia also, excepting the parts of it which are towards the rising sun, -has been found to be similar 44 to Libya. - -45. As to Europe, however, it is clearly not known by any, either as -regards the parts which are towards the rising sun or those towards the -North, whether it be surrounded by sea: but in length it is known -to stretch along by both the other divisions. And I am not able to -understand for what reason it is that to the Earth, which is one, three -different names are given derived from women, and why there were set -as boundaries to divide it the river Nile of Egypt and the Phasis in -Colchis (or as some say the Maiotian river Tanais and the Kimmerian -ferry); nor can I learn who those persons were who made the boundaries, -or for what reason they gave the names. Libya indeed is said by most of -the Hellenes to have its name from Libya a woman of that country, and -Asia from the wife of Prometheus: but this last name is claimed by the -Lydians, who say that Asia has been called after Asias the son of Cotys -the son of Manes, and not from Asia the wife of Prometheus; and from -him too they say the Asian tribe in Sardis has its name. As to Europe -however, it is neither known by any man whether it is surrounded by sea, -nor does it appear whence it got this name or who he was who gave it, -unless we shall say that the land received its name from Europa the -Tyrian; and if so, it would appear that before this it was nameless like -the rest. She however evidently belongs to Asia and did not come to this -land which is now called by the Hellenes Europe, but only from Phenicia -to Crete, and from Crete to Lykia. Let this suffice now which has been -said about these matters; for we will adopt those which are commonly -accepted of the accounts. - -46. Now the region of the Euxine upon which Dareios was preparing to -march has, apart from the Scythian race, the most ignorant nations -within it of all lands: for we can neither put forward any nation of -those who dwell within the region of Pontus as eminent in ability, nor -do we know of any man of learning 45 having arisen there, apart from the -Scythian nation and Anacharsis. By the Scythian race one thing which is -the most important of all human things has been found out more cleverly -than by any other men of whom we know; but in other respects I have no -great admiration for them: and that most important thing which they have -discovered is such that none can escape again who has come to attack -them, and if they do not desire to be found, it is not possible to catch -them: for they who have neither cities founded nor walls built, but all -carry their houses with them and are mounted archers, living not by the -plough but by cattle, and whose dwellings are upon cars, these assuredly -are invincible and impossible to approach. - -47. This they have found out, seeing that their land is suitable to it -and at the same time the rivers are their allies: for first this land -is plain land and is grassy and well watered, and then there are rivers -flowing through it not much less in number than the channels in Egypt. -Of these as many as are noteworthy and also can be navigated from the -sea, I will name: there is Ister with five mouths, and after this Tyras, -Hypanis, Borysthenes, Panticapes, Kypakyris, Gerros and Tanais. These -flow as I shall now describe. - -48. The Ister, which is the greatest of all the rivers which we know, -flows always with equal volume in summer and winter alike. It is the -first towards the West of all the Scythian rivers, and it has become the -greatest of all rivers because other rivers flow into it. And these -are they which make it great: 46--five in number are those 47 which flow -through the Scythian land, namely that which the Scythians call Porata -and the Hellenes Pyretos, and besides this, Tiarantos and Araros and -Naparis and Ordessos. The first-mentioned of these is a great river -lying towards the East, and there it joins waters with the Ister, the -second Tiarantos is more to the West and smaller, and the Araros and -Naparis and Ordessos flow into the Ister going between these two. - -49. These are the native Scythian rivers which join to swell its stream, -while from the Agathyrsians flows the Maris and joins the Ister, and -from the summits of Haimos flow three other great rivers towards the -North Wind and fall into it, namely Atlas and Auras and Tibisis. Through -Thrace and the Thracian Crobyzians flow the rivers Athrys and Noes -and Artanes, running into the Ister; and from the Paionians and Mount -Rhodope the river Kios, 48 cutting through Haimos in the midst, runs -into it also. From the Illyrians the river Angros flows Northwards and -runs out into the Triballian plain and into the river Brongos, and the -Brongos flows into the Ister; thus the Ister receives both these, being -great rivers. From the region which is above the Ombricans, the river -Carpis and another river, the Alpis, flow also towards the North Wind -and run into it; for the Ister flows in fact through the whole of -Europe, beginning in the land of the Keltoi, who after the Kynesians -dwell furthest towards the sun-setting of all the peoples of Europe; -and thus flowing through all Europe it falls into the sea by the side of -Scythia. - -50. So then it is because these which have been named and many others -join their waters together, that Ister becomes the greatest of rivers; -since if we compare the single streams, the Nile is superior in volume -of water; for into this no river or spring flows, to contribute to its -volume. And the Ister flows at an equal level always both in summer and -in winter for some such cause as this, as I suppose:--in winter it is -of the natural size, or becomes only a little larger than its nature, -seeing that this land receives very little rain in winter, but -constantly has snow; whereas in summer the snow which fell in the -winter, in quantity abundant, melts and runs from all parts into the -Ister. This snow of which I speak, running into the river helps to swell -its volume, and with it also many and violent showers of rain, for it -rains during the summer: and thus the waters which mingle with the Ister -are more copious in summer than they are in winter by about as much as -the water which the Sun draws to himself in summer exceeds that which he -draws in winter; and by the setting of these things against one another -there is produced a balance; so that the river is seen to be of equal -volume always. - -51. One, I say, of the rivers which the Scythians have is the Ister; and -after it the Tyras, which starts from the North and begins its course -from a large lake which is the boundary between the land of the -Scythians and that of the Neuroi. At its mouth are settled those -Hellenes who are called Tyritai. - -52. The third river is the Hypanis, which starts from Scythia and flows -from a great lake round which feed white wild horses; and this lake is -rightly called "Mother of Hypanis." From this then the river Hypanis -takes its rise and for a distance of five days' sail it flows shallow -and with sweet water still; 49 but from this point on towards the sea -for four days' sail it is very bitter, for there flows into it the water -of a bitter spring, which is so exceedingly bitter that, small as it is, -it changes the water of the Hypanis by mingling with it, though that -is a river to which few are equal in greatness. This spring is on -the border between the lands of the agricultural Scythians and of the -Alazonians, and the name of the spring and of the place from which it -flows is in Scythian Exampaios, and in the Hellenic tongue Hierai Hodoi. -50 Now the Tyras and the Hypanis approach one another in their windings -in the land of the Alazonians, but after this each turns off and widens -the space between them as they flow. - -53. Fourth is the river Borysthenes, which is both the largest of these -after the Ister, and also in our opinion the most serviceable not only -of the Scythian rivers but also of all the rivers of the world besides, -excepting only the Nile of Egypt, for to this it is not possible to -compare any other river: of the rest however the Borysthenes is the most -serviceable, seeing that it provides both pastures which are the fairest -and the richest for cattle, and fish which are better by far and more -numerous than those of any other river, and also it is the sweetest -water to drink, and flows with clear stream, though others beside it are -turbid, and along its banks crops are produced better than elsewhere, -while in parts where it is not sown, grass grows deeper. Moreover at its -mouth salt forms of itself in abundance, and it produces also huge fish -without spines, which they call antacaioi, to be used for salting, and -many other things also worthy of wonder. Now as far as the region of the -Gerrians, 51 to which it is a voyage of forty 52 days, the Borysthenes -is known as flowing from the North Wind; but above this none can tell -through what nations it flows: it is certain however that it runs -through desert 53 to the land of the agricultural Scythians; for these -Scythians dwell along its banks for a distance of ten days' sail. Of -this river alone and of the Nile I cannot tell where the sources are, -nor, I think, can any of the Hellenes. When the Borysthenes comes near -the sea in its course, the Hypanis mingles with it, running out into the -same marsh; 5301 and the space between these two rivers, which is as it -were a beak of land, 54 is called the point of Hippoles, and in it is -placed a temple of the Mother, 55 and opposite the temple upon the river -Hypanis are settled the Borysthenites. - -54. This is that which has to do with these rivers; and after these -there is a fifth river besides, called Panticapes. This also flows 56 -both from the North and from a lake, and in the space between this river -and the Borysthenes dwell the agricultural Scythians: it runs out into -the region of Hylaia, and having passed by this it mingles with the -Borysthenes. - -55. Sixth comes the river Hypakyris, which starts from a lake, and -flowing through the midst of the nomad Scythians runs out into the sea -by the city of Carkinitis, skirting on its right bank the region of -Hylaia and the so-called racecourse of Achilles. - -56. Seventh is the Gerros, which parts off from the Borysthenes near -about that part of the country where the Borysthenes ceases to be -known,--it parts off, I say, in this region and has the same name which -this region itself has, namely Gerros; and as it flows to the sea it -borders the country of the nomad and that of the Royal Scythians, and -runs out into the Hypakyris. - -57. The eighth is the river Tanais, which starts in its flow at first -from a large lake, and runs out into a still larger lake called Maiotis, -which is the boundary between the Royal Scythians and the Sauromatai. -Into this Tanais falls another river, whose name is Hyrgis. - -58. So many are the rivers of note with which the Scythians are -provided: and for cattle the grass which comes up in the land of Scythia -is the most productive of bile of any grass which we know; and that this -is so you may judge when you open the bodies of the cattle. - -59. Thus abundant supply have they of that which is most important; -and as for the rest their customs are as follows. The gods whom they -propitiate by worship are these only:--Hestia most of all, then Zeus and -the Earth, supposing that Earth is the wife of Zeus, and after these -Apollo, and Aphrodite Urania, and Heracles, and Ares. Of these all -the Scythians have the worship established, and the so-called Royal -Scythians sacrifice also to Poseidon. Now Hestia is called in Scythian -Tabiti, and Zeus, being most rightly named in my opinion, is called -Papaios, and Earth Api, 57 and Apollo Oitosyros, 58 and Aphrodite Urania -is called Argimpasa, 59 and Poseidon Thagimasidas. 60 It is not their -custom however to make images, altars or temples to any except Ares, but -to him it is their custom to make them. - -60. They have all the same manner of sacrifice established for all their -religious rites equally, and it is thus performed:--the victim stands -with its fore-feet tied, and the sacrificing priest stands behind the -victim, and by pulling the end of the cord he throws the beast down; and -as the victim falls, he calls upon the god to whom he is sacrificing, -and then at once throws a noose round its neck, and putting a small -stick into it he turns it round and so strangles the animal, without -either lighting a fire or making any first offering from the victim or -pouring any libation over it: and when he has strangled it and flayed -off the skin, he proceeds to boil it. - -61. Now as the land of Scythia is exceedingly ill wooded, this -contrivance has been invented for the boiling of the flesh:--having -flayed the victims, they strip the flesh off the bones and then put it -into caldrons, if they happen to have any, of native make, which -very much resemble Lesbian mixing-bowls except that they are much -larger,--into these they put the flesh and boil it by lighting under it -the bones of the victim: if however thy have not at hand the caldron, -they put all the flesh into the stomachs of the victims and adding water -they light the bones under them; and these blaze up beautifully, and the -stomachs easily hold the flesh when it has been stripped off the bones: -thus an ox is made to boil itself, and the other kinds of victims each -boil themselves also. Then when the flesh is boiled, the sacrificer -takes a first offering of the flesh and of the vital organs and casts -it in front of him. And they sacrifice various kinds of cattle, but -especially horses. - -62. To the others of the gods they sacrifice thus and these kinds -of beasts, but to Ares as follows:--In each district of the several -governments 61 they have a temple of Ares set up in this way:--bundles -of brushwood are heaped up for about three furlongs 62 in length and -in breadth, but less in height; and on the top of this there is a level -square made, and three of the sides rise sheer but by the remaining one -side the pile may be ascended. Every year they pile on a hundred and -fifty waggon-loads of brushwood, for it is constantly settling down by -reason of the weather. 63 Upon this pile of which I speak each people -has an ancient iron sword 64 set up, and this is the sacred symbol 65 of -Ares. To this sword they bring yearly offerings of cattle and of horses; -and they have the following sacrifice in addition, beyond what they make -to the other gods, that is to say, of all the enemies whom they take -captive in war they sacrifice one man in every hundred, not in the same -manner as they sacrifice cattle, but in a different manner: for they -first pour wine over their heads, and after that they cut the throats of -the men, so that the blood runs into a bowl; and then they carry this up -to the top of the pile of brushwood and pour the blood over the sword. -This, I say, they carry up; and meanwhile below by the side of the -temple they are doing thus:--they cut off all the right arms of the -slaughtered men with the hands and throw them up into the air, and then -when they have finished offering the other victims, they go away; and -the arm lies wheresoever it has chanced to fall, and the corpse apart -from it. - -63. Such are the sacrifices which are established among them; but of -swine these make no use, nor indeed are they wont to keep them at all in -their land. - -64. That which relates to war is thus ordered with them:--When a Scythian -has slain his first man, he drinks some of his blood: and of all those -whom he slays in the battle he bears the heads to the king; for if he -has brought a head he shares in the spoil which they have taken, but -otherwise not. And he takes off the skin of the head by cutting it round -about the ears and then taking hold of the scalp and shaking it off; -afterwards he scrapes off the flesh with the rib of an ox, and works the -skin about with his hands; and when he has thus tempered it, he keeps it -as a napkin to wipe the hands upon, and hangs it from the bridle of the -horse on which he himself rides, and takes pride in it; for whosoever -has the greatest number of skins to wipe the hands upon, he is judged to -be the bravest man. Many also make cloaks to wear of the skins stripped -off, sewing them together like shepherds' cloaks of skins; 66 and many -take the skin together with the finger-nails off the right hands of -their enemies when they are dead, and make them into covers for their -quivers: now human skin it seems is both thick and glossy in appearance, -more brilliantly white than any other skin. Many also take the skins -off the whole bodies of men and stretch them on pieces of wood and carry -them about on their horses. - -65. Such are their established customs about these things; and to the -skulls themselves, not of all but of their greatest enemies, they do -thus:--the man saws off all below the eyebrows and clears out the inside; -and if he is a poor man he only stretches ox-hide round it and then -makes use of it; but if he be rich, besides stretching the ox-hide he -gilds it over within, and makes use of it as a drinking-cup. They do -this also if any of their own family have been at variance with them and -the man gets the better of his adversary in trial before the king; and -when strangers come to him whom he highly esteems, he sets these skulls -before them, and adds the comment that they being of his own family had -made war against him, and that he had got the better of them; and this -they hold to be a proof of manly virtue. - -66. Once every year each ruler of a district mixes in his own district -a bowl of wine, from which those of the Scythians drink by whom enemies -have been slain; but those by whom this has not been done do not taste -of the wine, but sit apart dishonoured; and this is the greatest of -all disgraces among them: but those of them who have slain a very great -number of men, drink with two cups together at the same time. - -67. Diviners there are many among the Scythians, and they divine with a -number of willow rods in the following manner:--they bring large bundles -of rods, and having laid them on the ground they unroll them, and -setting each rod by itself apart they prophesy; and while speaking thus, -they roll the rods together again, and after that they place them in -order a second time one by one. 67 This manner of divination they have -from their fathers: but the Enarees or "man-women" 68 say that Aphrodite -gave them the gift of divination, and they divine accordingly with -the bark of the linden-tree. Having divided the linden-bark into three -strips, the man twists them together in his fingers and untwists them -again, and as he does this he utters the oracle. - -68. When the king of the Scythians is sick, he sends for three of the -diviners, namely those who are most in repute, who divine in the manner -which has been said: and these say for the most part something like -this, namely that so and so has sworn falsely by the hearth of the king, -and they name one of the citizens, whosoever it may happen to be: now it -is the prevailing custom of the Scythians to swear by the hearth of the -king at the times when they desire to swear the most solemn oath. He -then who they say has sworn falsely, is brought forthwith held fast on -both sides; and when he has come the diviners charge him with this, that -he is shown by their divination to have sworn falsely by the hearth of -the king, and that for this reason the king is suffering pain: and -he denies and says that he did not swear falsely, and complains -indignantly: and when he denies it, the king sends for other diviners -twice as many in number, and if these also by looking into their -divination pronounce him guilty of having sworn falsely, at once they -cut off the man's head, and the diviners who came first part his goods -among them by lot; but if the diviners who came in afterwards acquit -him, other diviners come in, and again others after them. If then the -greater number acquit the man, the sentence is that the first diviners -shall themselves be put to death. - -69. They put them to death accordingly in the following manner:--first -they fill a waggon with brushwood and yoke oxen to it; then having bound -the feet of the diviners and tied their hands behind them and stopped -their mouths with gags, they fasten them down in the middle of the -brushwood, and having set fire to it they scare the oxen and let them -go: and often the oxen are burnt to death together with the diviners, -and often they escape after being scorched, when the pole to which they -are fastened has been burnt: and they burn the diviners in the manner -described for other causes also, calling them false prophets. Now when -the king puts any to death, he does not leave alive their sons either, -but he puts to death all the males, not doing any hurt to the females. - -70. In the following manner the Scythians make oaths to whomsoever they -make them:--they pour wine into a great earthenware cup and mingle with -it blood of those who are taking the oath to one another, either making -a prick with an awl or cutting with a dagger a little way into their -body, and then they dip into the cup a sword and arrows and a battle-axe -and a javelin; and having done this, they invoke many curses on the -breaker of the oath, and afterwards they drink it off, both they who are -making the oath and the most honourable of their company. - -71. The burial-place of the kings is in the land of the Gerrians, the -place up to which the Borysthenes is navigable. In this place, when -their king has died, they make a large square excavation in the earth; -and when they have made this ready, they take up the corpse (the body -being covered over with wax and the belly ripped up and cleansed, and -then sewn together again, after it has been filled with kyperos 69 -cut up and spices and parsley-seed and anise), and they convey it in -a waggon to another nation. Then those who receive the corpse thus -conveyed to them do the same as the Royal Scythians, that is they -cut off a part of their ear and shave their hair round about and cut -themselves all over the arms and tear their forehead and nose and pass -arrows through their left hand. Thence they convey in the waggon the -corpse of the king to another of the nations over whom they rule; and -they to whom they came before accompany them: and when they have gone -round to all conveying the corpse, then they are in the land of the -Gerrians, who have their settlements furthest away of all the nations -over whom they rule, and they have reached the spot where the burial -place is. After that, having placed the corpse in the tomb upon a bed of -leaves, they stick spears along on this side and that of the corpse and -stretch pieces of wood over them, and then they cover the place in with -matting. Then they strangle and bury in the remaining space of the -tomb one of the king's mistresses, his cup-bearer, his cook, his -horse-keeper, his attendant, and his bearer of messages, and also -horses, and a first portion of all things else, and cups of gold; for -silver they do not use at all, nor yet bronze. 70 Having thus done they -all join together to pile up a great mound, vying with one another and -zealously endeavouring to make it as large as possible. - -72. Afterwards, when the year comes round again, they do as -follows:--they take the most capable of the remaining servants,--and these -are native Scythians, for those serve him whom the king himself commands -to do so, and his servants are not bought for money,--of these attendants -then they strangle fifty and also fifty of the finest horses; and when -they have taken out their bowels and cleansed the belly, they fill it -with chaff and sew it together again. Then they set the half of a wheel -upon two stakes with the hollow side upwards, and the other half of the -wheel upon other two stakes, and in this manner they fix a number of -these; and after this they run thick stakes through the length of the -horses as far as the necks, and they mount them upon the wheels; and the -front pieces of wheel support the shoulders of the horses, while those -behind bear up their bellies, going by the side of the thighs; and both -front and hind legs hang in the air. On the horses they put bridles and -bits, and stretch the bridles tight in front of them and then tie them -up to pegs: and of the fifty young men who have been strangled they -mount each one upon his horse, having first 71 run a straight stake -through each body along by the spine up to the neck; and a part of this -stake projects below, which they fasten into a socket made in the other -stake that runs through the horse. Having set horsemen such as I have -described in a circle round the tomb, they then ride away. - -73. Thus they bury their kings; but as for the other Scythians, when -they die their nearest relations carry them round laid in waggons to -their friends in succession; and of them each one when he receives the -body entertains those who accompany it, and before the corpse they serve -up of all things about the same quantity as before the others. Thus -private persons are carried about for forty days, and then they are -buried: and after burying them the Scythians cleanse themselves in the -following way:--they soap their heads and wash them well, and then, for -their body, they set up three stakes leaning towards one another and -about them they stretch woollen felt coverings, and when they have -closed them as much as possible they throw stones heated red-hot into a -basin placed in the middle of the stakes and the felt coverings. - -74. Now they have hemp growing in their land, which is very like flax -except in thickness and in height, for in these respects the hemp is -much superior. This grows both of itself and with cultivation; and of -it the Thracians even make garments, which are very like those made of -flaxen thread, so that he who was not specially conversant with it would -not be able to decide whether the garments were of flax or of hemp; and -he who had not before seen stuff woven of hemp would suppose that the -garment was made of flax. - -75. The Scythians then take the seed of this hemp and creep under the -felt coverings, and then they throw the seed upon the stones which have -been heated red-hot: and it burns like incense and produces a vapour so -thick that no vapour-bath in Hellas would surpass it: and the Scythians -being delighted with the vapour-bath howl like wolves. 72 This is to -them instead of washing, for in fact they do not wash their bodies at -all in water. Their women however pound with a rough stone the wood of -the cypress and cedar and frankincense tree, pouring in water with it, -and then with this pounded stuff, which is thick, they plaster over all -their body and also their face; and not only does a sweet smell attach -to them by reason of this, but also when they take off the plaster on -the next day, their skin is clean and shining. - -76. This nation also 73 is very averse to adopting strange customs, -rejecting even those of other tribes among themselves, 74 but especially -those of the Hellenes, as the history of Anacharsis and also afterwards -of Skyles proved. 75 For as to Anacharsis first, when he was returning -to the abodes of the Scythians, after having visited many lands 76 and -displayed in them much wisdom, as he sailed through the Hellespont he -put in to Kyzicos: and since he found the people of Kyzicos celebrating -a festival very magnificently in honour of the Mother of the gods, -Anacharsis vowed to the Mother that if he should return safe and sound -to his own land, he would both sacrifice to her with the same rites as -he saw the men of Kyzicos do, and also hold a night festival. So when -he came to Scythia he went down into the region called Hylaia (this is -along by the side of the racecourse of Achilles and is quite full, as it -happens, of trees of all kinds),--into this, I say, Anacharsis went down, -and proceeded to perform all the ceremonies of the festival in honour of -the goddess, with a kettle-drum and with images hung about himself. And -one of the Scythians perceived him doing this and declared it to Saulios -the king; and the king came himself also, and when he saw Anacharsis -doing this, he shot him with an arrow and killed him. Accordingly at the -present time if one asks about Anacharsis, the Scythians say that they -do not know him, and for this reason, because he went out of his own -country to Hellas and adopted foreign customs. And as I heard from -Tymnes the steward 77 of Ariapeithes, he was the uncle on the father's -side of Idanthyrsos king of the Scythians, and the son of Gnuros, the -son of Lycos, the son of Spargapeithes. If then Anacharsis was of -this house, let him know that he died by the hand of his brother, -for Idanthyrsos was the son of Saulios, and Saulios was he who killed -Anacharsis. - -77. However I have heard also another story, told by the Peloponnesians, -that Anacharsis was sent out by the king of the Scythians, and so made -himself a disciple of Hellas; and that when he returned back he said -to him that had sent him forth, that the Hellenes were all busied about -every kind of cleverness except the Lacedemonians; but these alone knew -how to exchange speech sensibly. This story however has been invented 78 -without any ground by the Hellenes themselves; and however that may be, -the man was slain in the way that was related above. - -78. This man then fared thus badly by reason of foreign customs and -communication with Hellenes; and very many years afterwards Skyles the -son of Ariapeithes suffered nearly the same fate as he. For Ariapeithes -the king of the Scythians with other sons had Skyles born to him: and -he was born of a woman who was of Istria, and certainly not a native of -Scythia; and this mother taught him the language and letters of Hellas. -Afterwards in course of time Ariapeithes was brought to his end by -treachery at the hands of Spargapeithes the king of the Agathyrsians, -and Skyles succeeded to the kingdom; and he took not only that but also -the wife of his father, whose name was Opoia: this Opoia was a native -Scythian and from her was born Oricos to Ariapeithes. Now when Skyles -was king of the Scythians, he was by no means satisfied with the -Scythian manner of life, but was much more inclined towards Hellenic -ways because of the training with which he had been brought up, and he -used to do somewhat as follows:--When he came with the Scythians in arms -to the city of the Borysthenites (now these Borysthenites say that they -are of Miletos),--when Skyles came to these, he would leave his band in -the suburbs of the city and go himself within the walls and close the -gates. After that he would lay aside his Scythian equipments and -take Hellenic garments, and wearing them he would go about in the -market-place with no guards or any other man accompanying him (and they -watched the gates meanwhile, that none of the Scythians might see him -wearing this dress): and while in other respects too he adopted Hellenic -manners of life, he used also to perform worship to the gods according -to the customs of the Hellenes. Then having stayed a month or more than -that, he would put on the Scythian dress and depart. This he did many -times, and he both built for himself a house in Borysthenes and also -took to it a woman of the place as his wife. - -79. Since however it was fated that evil should happen to him, it -happened by an occasion of this kind:--he formed a desire to be initiated -in the rites of Bacchus-Dionysos, and as he was just about to receive 79 -the initiation, there happened a very great portent. He had in the city -of the Borysthenites a house of great size and built with large expense, -of which also I made mention a little before this, and round it were -placed sphinxes and griffins of white stone: on this house Zeus 7901 -caused a bolt to fall; and the house was altogether burnt down, -but Skyles none the less for this completed his initiation. Now the -Scythians make the rites of Bacchus a reproach against the Hellenes, for -they say that it is not fitting to invent a god like this, who impels -men to frenzy. So when Skyles had been initiated into the rites of -Bacchus, one of the Borysthenites went off 80 to the Scythians and said: -"Whereas ye laugh at us, O Scythians, because we perform the rite of -Bacchus and because the god seizes us, now this divinity has seized also -your king; and he is both joining in the rite of Bacchus and maddened -by the influence of the god. And if ye disbelieve me, follow and I -will show you." The chief men of the Scythians followed him, and the -Borysthenite led them secretly into the town and set them upon a -tower. So when Skyles passed by with the company of revellers, and the -Scythians saw him joining in the rite of Bacchus, they were exceedingly -grieved at it, and they went out and declared to the whole band that -which they had seen. - -80. After this when Skyles was riding out again to his own abode, the -Scythians took his brother Octamasades for their leader, who was a son -of the daughter of Teres, and made insurrection against Skyles. He then -when he perceived that which was being done to his hurt and for what -reason it was being done, fled for refuge to Thrace; and Octamasades -being informed of this, proceeded to march upon Thrace. So when he had -arrived at the river Ister, the Thracians met him; and as they were -about to engage battle, Sitalkes sent a messenger to Octamasades and -said: "Why must we make trial of one another in fight? Thou art my -sister's son and thou hast in thy power my brother. Do thou give him -back to me, and I will deliver to thee thy brother Skyles: and let -us not either of us set our armies in peril, either thou or I." Thus -Sitalkes proposed to him by a herald; for there was with Octamasades -a brother of Sitalkes, who had gone into exile for fear of him. And -Octamasades agreed to this, and by giving up his own mother's brother to -Sitalkes he received his brother Skyles in exchange: and Sitalkes when -he received his brother led him away as a prisoner, but Octamasades -cut off the head of Skyles there upon the spot. Thus do the Scythians -carefully guard their own customary observances, and such are the -penalties which they inflict upon those who acquire foreign customs -besides their own. - -81. How many the Scythians are I was not able to ascertain precisely, -but I heard various reports of the number: for reports say both that -they are very many in number and also that they are few, at least as -regards the true Scythians. 81 Thus far however they gave me evidence of -my own eyesight:--there is between the river Borysthenes and the Hypanis -a place called Exampaios, of which also I made mention somewhat before -this, saying that there was in it a spring of bitter water, from which -the water flows and makes the river Hypanis unfit to drink. In this -place there is set a bronze bowl, in size at least six times as large as -the mixing-bowl at the entrance of the Pontus, which Pausanias the son -of Cleombrotos dedicated: and for him who has never seen that, I will -make the matter clear by saying that the bowl in Scythia holds easily -six hundred amphors, 82 and the thickness of this Scythian bowl is six -fingers. This then the natives of the place told me had been made of -arrow-heads: for their king, they said, whose name was Ariantas, wishing -to know how many the Scythians were, ordered all the Scythians to bring -one arrow-head, each from his own arrow, and whosoever should not bring -one, he threatened with death. So a great multitude of arrow-heads was -brought, and he resolved to make of them a memorial and to leave it -behind him: from these then, they said, he made this bronze bowl and -dedicated it in this place Exampaios. - -82. This is what I heard about the number of the Scythians. Now this -land has no marvellous things except that it has rivers which are by far -larger and more numerous than those of any other land. One thing however -shall be mentioned which it has to show, and which is worthy of wonder -even besides the rivers and the greatness of the plain, that is to say, -they point out a footprint of Heracles in the rock by the bank of the -river Tyras, which in shape is like the mark of a man's foot but in size -is two cubits long. This then is such as I have said; and I will go back -now to the history which I was about to tell at first. - -83. While Dareios was preparing to go against the Scythians and was -sending messengers to appoint to some the furnishing of a land-army, to -others that of ships, and to others the bridging over of the Thracian -Bosphorus, Artabanos, the son of Hystaspes and brother of Dareios, urged -him by no means to make the march against the Scythians, telling him -how difficult the Scythians were to deal with. Since however he did not -persuade him, though he gave him good counsel, he ceased to urge; and -Dareios, when all his preparations had been made, began to march his -army forth from Susa. - -84. Then one of the Persians, Oiobazos, made request to Dareios that as -he had three sons and all were serving in the expedition, one might be -left behind for him: and Dareios said that as he was a friend and made a -reasonable request, he would leave behind all the sons. So Oiobazos was -greatly rejoiced, supposing that his sons had been freed from service, -but Dareios commanded those who had the charge of such things to put to -death all the sons of Oiobazos. - -85. These then were left, having been slain upon the spot where they -were: and Dareios meanwhile set forth from Susa and arrived at the -place on the Bosphorus where the bridge of ships had been made, in the -territory of Chalcedon; and there he embarked in a ship and sailed -to the so-called Kyanean rocks, which the Hellenes say formerly moved -backwards and forwards; and taking his seat at the temple 83 he gazed -upon the Pontus, which is a sight well worth seeing. Of all seas indeed -it is the most marvellous in its nature. The length of it is eleven -thousand one hundred furlongs, 84 and the breadth, where it is broadest, -three thousand three hundred: and of this great Sea the mouth is but -four furlongs broad, and the length of the mouth, that is of the neck of -water which is called Bosphorus, where, as I said, the bridge of ships -had been made, is not less than a hundred and twenty furlongs. This -Bosphorus extends to the Propontis; and the Propontis, being in breadth -five hundred furlongs and in length one thousand four hundred, has its -outlet into the Hellespont, which is but seven furlongs broad at the -narrowest place, though it is four hundred furlongs in length: and the -Hellespont runs out into that expanse of sea which is called the Egean. - -86. These measurements I have made as follows:--a ship completes on an -average in a long day a distance of seventy thousand fathoms, and in -a night sixty thousand. Now we know that to the river Phasis from the -mouth of the Sea (for it is here that the Pontus is longest) is a voyage -of nine days and eight nights, which amounts to one hundred and eleven -myriads 85 of fathoms; and these fathoms are eleven thousand one hundred -furlongs. Then from the land of the Sindians to Themiskyra on the river -Thermodon (for here is the broadest part of the Pontus) it is a voyage -of three days and two nights, which amounts to thirty-three myriads 86 -of fathoms or three thousand three hundred furlongs. This Pontus then -and also the Bosphorus and the Hellespont have been measured by me thus, -and their nature is such as has been said: and this Pontus also has a -lake which has its outlet into it, which lake is not much less in size -than the Pontus itself, and it is called Maiotis and "Mother of the -Pontus." - -87. Dareios then having gazed upon the Pontus sailed back to the bridge, -of which Mandrocles a Samian had been chief constructor; and having -gazed upon the Bosphorus also, he set up two pillars 8601 by it of white -stone with characters cut upon them, on the one Assyrian and on the -other Hellenic, being the names of all the nations which he was leading -with him: and he was leading with him all over whom he was ruler. The -whole number of them without the naval force was reckoned to be seventy -myriads 87 including cavalry, and ships had been gathered together to -the number of six hundred. These pillars the Byzantians conveyed to -their city after the events of which I speak, and used them for the -altar of Artemis Orthosia, excepting one stone, which was left standing -by the side of the temple of Dionysos in Byzantion, covered over with -Assyrian characters. Now the place on the Bosphorus where Dareios made -his bridge is, as I conclude, 8701 midway between Byzantion and the -temple at the mouth of the Pontus. - -88. After this Dareios being pleased with the floating bridge rewarded -the chief constructor of it, Mandrocles the Samian, with gifts tenfold; -88 and as an offering from these Mandrocles had a painting made of -figures to present the whole scene of the bridge over the Bosphorus and -king Dareios sitting in a prominent seat and his army crossing over; -this he caused to be painted and dedicated it as an offering in the -temple of Hera, with the following inscription: - - - "Bosphorus having bridged over, the straits fish-abounding, to Hera - Mandroclees dedicates this, of his work to record; - A crown on himself he set, and he brought to the Samians glory, - And for Dareios performed everything after his mind." - -89. This memorial was made of him who constructed the bridge: and -Dareios, after he had rewarded Mandrocles with gifts, passed over into -Europe, having first commanded the Ionians to sail into the Pontus as -far as the river Ister, and when they arrived at the Ister, there to -wait for him, making a bridge meanwhile over the river; for the chief of -his naval force were the Ionians, the Aiolians and the Hellespontians. -So the fleet sailed through between the Kyanean rocks and made straight -for the Ister; and then they sailed up the river a two days' voyage from -the sea and proceeded to make a bridge across the neck, as it were, of -the river, where the mouths of the Ister part off. Dareios meanwhile, -having crossed the Bosphorus on the floating bridge, was advancing -through Thrace, and when he came to the sources of the river Tearos he -encamped for three days. - -90. Now the Tearos is said by those who dwell near it to be the best of -all rivers, both in other respects which tend to healing and especially -for curing diseases of the skin 89 both in men and in horses: and its -springs are thirty-eight in number, flowing all from the same rock, of -which some are cold and others warm. The way to them is of equal length -from the city of Heraion near Perinthos and from Apollonia upon the -Euxine Sea, that is to say two days' journey by each road. This Tearos -runs into the river Contadesdos and the Contadesdos into the Agrianes -and the Agrianes into the Hebros, which flows into the sea by the city -of Ainos. - -91. Dareios then, having come to this river and having encamped there, -was pleased with the river and set up a pillar there also, with an -inscription as follows: "The head-springs of the river Tearos give the -best and fairest water of all rivers; and to them came leading an army -against the Scythians the best and fairest of all men, Dareios the son -of Hystaspes, of the Persians and of all the Continent king." These were -the words which were there written. - -92. Dareios then set out from thence and came to another river whose -name is Artescos, which flows through the land of the Odrysians. Having -come to this river he did as follows:--he appointed a place for his -army and bade every man as he passed out by it place one stone in this -appointed place: and when the army had performed this, then he marched -away his army leaving behind great mounds of these stones. - -93. But before he came to the Ister he conquered first the Getai, who -believe in immortality: for the Thracians who occupy Salmydessos and -are settled above the cities of Apollonian and Mesambria, called the -Kyrmianai 90 and the Nipsaioi, delivered themselves over to Dareios -without fighting; but the Getai, who are the bravest and the most -upright in their dealings of all the Thracians, having betaken -themselves to obstinacy were forthwith subdued. - -94. And their belief in immortality is of this kind, that is to say, -they hold that they do not die, but that he who is killed goes to -Salmoxis, 91 a divinity, 92 whom some of them call Gebeleizis; and at -intervals of four years 93 they send one of themselves, whomsoever -the lot may select, as a messenger to Salmoxis, charging him with -such requests as they have to make on each occasion; and they send him -thus:--certain of them who are appointed for this have three javelins, -and others meanwhile take hold on both sides of him who is being sent to -Salmoxis, both by his hands and his feet, and first they swing him up, -then throw him into the air so as to fall upon the spear-points: and -if when he is pierced through he is killed, they think that the god is -favourable to them; but if he is not killed, they find fault with the -messenger himself, calling him a worthless man, and then having -found fault with him they send another: and they give him the charge -beforehand, while he is yet alive. These same Thracians also shoot -arrows up towards the sky when thunder and lightning come, and use -threats to the god, not believing that there exists any other god except -their own. - -95. This Salmoxis I hear from the Hellenes who dwell about the -Hellespont and the Pontus, was a man, and he became a slave in Samos, -and was in fact a slave of Pythagoras the son of Mnesarchos. Then having -become free he gained great wealth, and afterwards returned to his -own land: and as the Thracians both live hardly and are rather -simple-minded, this Salmoxis, being acquainted with the Ionian way of -living and with manners more cultivated 94 than the Thracians were used -to see, since he had associated with Hellenes (and not only that but -with Pythagoras, not the least able philosopher 95 of the Hellenes), -prepared a banqueting-hall, 96 where he received and feasted the chief -men of the tribe and instructed them meanwhile that neither he himself -nor his guests nor their descendants in succession after them would die; -but that they would come to a place where they would live for ever and -have all things good. While he was doing that which has been mentioned -and was saying these things, he was making for himself meanwhile -a chamber under the ground; and when his chamber was finished, he -disappeared from among the Thracians and went down into the underground -chamber, where he continued to live for three years: and they grieved -for his loss and mourned for him as dead. Then in the fourth year he -appeared to the Thracians, and in this way the things which Salmoxis -said became credible to them. - -96. Thus they say that he did; but as to this matter and the chamber -under ground, I neither disbelieve it nor do I very strongly believe, -but I think that this Salmoxis lived many years before Pythagoras. -However, whether there ever lived a man Salmoxis, or whether he is -simply a native deity of the Getai, let us bid farewell to him now. - -97. These, I say, having such manners as I have said, were subdued by -the Persians and accompanied the rest of the army: and when Dareios and -with him the land-army arrived at the Ister, then after all had passed -over, Dareios commanded the Ionians to break up the floating bridge and -to accompany him by land, as well as the rest of the troops which were -in the ships: and when the Ionians were just about to break it up and to -do that which he commanded, Coes the son of Erxander, who was commander -of the Mytilenians, said thus to Dareios, having first inquired whether -he was disposed to listen to an opinion from one who desired to declare -it: "O king, seeing that thou art about to march upon a land where no -cultivated ground will be seen nor any inhabited town, do thou therefore -let this bridge remain where it is, leaving to guard it those same -men who constructed it. Then, if we find the Scythians and fare as we -desire, we have a way of return; and also even if we shall not be able -to find them, at least our way of return is secured: for that we should -be worsted by the Scythians in fight I never feared yet, but rather that -we might not be able to find them, and might suffer some disaster in -wandering about. Perhaps some one will say that in speaking thus I am -speaking for my own advantage, in order that I may remain behind; but in -truth I am bringing forward, O king, the opinion which I found best for -thee, and I myself will accompany thee and not be left behind." With -this opinion Dareios was very greatly pleased and made answer to him in -these words: "Friend from Lesbos, when I have returned safe to my house, -be sure that thou appear before me, in order that I may requite thee -with good deeds for good counsel." - -98. Having thus said and having tied sixty knots in a thong, he called -the despots of the Ionians to speak with him and said as follows: -"Men of Ionia, know that I have given up the opinion which I formerly -declared with regard to the bridge; and do ye keep this thong and do -as I shall say:--so soon as ye shall have seen me go forward against the -Scythians, from that time begin, and untie a knot on each day: and if -within this time I am not here, and ye find that the days marked by the -knots have passed by, then sail away to your own lands. Till then, since -our resolve has thus been changed, guard the floating bridge, showing -all diligence to keep it safe and to guard it. And thus acting, ye will -do for me a very acceptable service." Thus said Dareios and hastened on -his march forwards. - -99. Now in front of Scythia in the direction towards the sea 97 lies -Thrace; and where a bay is formed in this land, there begins Scythia, -into which the Ister flows out, the mouth of the river being turned -towards the South-East Wind. Beginning at the Ister then I am about to -describe the coast land of the true Scythia, with regard to measurement. -At once from the Ister begins this original land of Scythia, and it -lies towards the midday and the South Wind, extending as far as the city -called Carkinitis. After this the part which lies on the coast of the -same sea still, a country which is mountainous and runs out in the -direction of the Pontus, is occupied by the Tauric race, as far as the -peninsula which is called the "Rugged Chersonese"; and this extends to -the sea which lies towards the East Wind: for two sides of the Scythian -boundaries lie along by the sea, one by the sea on the South, and the -other by that on the East, just as it is with Attica: and in truth the -Tauroi occupy a part of Scythia which has much resemblance to Attica; it -is as if in Attica another race and not the Athenians occupied the hill -region 98 of Sunion, supposing it to project more at the point into -the sea, that region namely which is cut off by a line from Thoricos to -Anaphlystos. Such I say, if we may be allowed to compare small things -such as this with great, is the form of the Tauric land. 99 For him -however who has not sailed along this part of the coast of Attica I will -make it clear by another comparison:--it is as if in Iapygia another race -and not the Iapygians had cut off for themselves and were holding -that extremity of the land which is bounded by a line beginning at the -harbour of Brentesion and running to Taras. And in mentioning these two -similar cases I am suggesting many other things also to which the Tauric -land has resemblance. - -100. After the Tauric land immediately come Scythians again, occupying -the parts above the Tauroi and the coasts of the Eastern sea, that is to -say the parts to the West of the Kimmerian Bosphorus and of the Maiotian -lake, as far as the river Tanais, which runs into the corner of this -lake. In the upper parts which tend inland Scythia is bounded (as we -know) 100 by the Agathyrsians first, beginning from the Ister, and -then by the Neuroi, afterwards by the Androphagoi, and lastly by the -Melanchlainoi. - -101. Scythia then being looked upon as a four-sided figure with two of -its sides bordered by the sea, has its border lines equal to one another -in each direction, that which tends inland and that which runs along -by the sea: for from Ister to the Borysthenes is ten days' journey, -and from the Borysthenes to the Maiotian lake ten days' more; and -the distance inland to the Melanchlainoi, who are settled above the -Scythians, is a journey of twenty days. Now I have reckoned the day's -journey at two hundred furlongs: 101 and by this reckoning the cross -lines of Scythia 102 would be four thousand furlongs in length, and the -perpendiculars which tend inland would be the same number of furlongs. -Such is the size of this land. - -102. The Scythians meanwhile having considered with themselves that they -were not able to repel the army of Dareios alone by a pitched battle, -proceeded to send messengers to those who dwelt near them: and already -the kings of these nations had come together and were taking counsel -with one another, since so great an army was marching towards them. Now -those who had come together were the kings of the Tauroi, Agathyrsians, -Neuroi, Androphagoi, Melanchlainoi, Gelonians, Budinoi and Sauromatai. - -103. Of these the Tauroi have the following customs:--they sacrifice to -the "Maiden" both ship-wrecked persons and also those Hellenes whom they -can capture by putting out to sea against them; 103 and their manner -of sacrifice is this:--when they have made the first offering from the -victim they strike his head with a club: and some say that they push -the body down from the top of the cliff (for it is upon a cliff that -the temple is placed) and set the head up on a stake; but others, while -agreeing as to the heads, say nevertheless that the body is not pushed -down from the top of the cliff, but buried in the earth. This divinity -to whom they sacrifice, the Tauroi themselves say is Iphigeneia the -daughter of Agamemnon. Whatsoever enemies they have conquered they -treat in this fashion:--each man cuts off a head and bears it away to his -house; then he impales it on a long stake and sets it up above his house -raised to a great height, generally above the chimney; and they say that -these are suspended above as guards to preserve the whole house. This -people has its living by plunder and war. - -104. The Agathyrsians are the most luxurious of men and wear gold -ornaments for the most part: also they have promiscuous intercourse with -their women, in order that they may be brethren to one another and being -all nearly related may not feel envy or malice one against another. In -their other customs they have come to resemble the Thracians. - -105. The Neuroi practise the Scythian customs: and one generation before -the expedition of Dareios it so befell them that they were forced -to quit their land altogether by reason of serpents: for their land -produced serpents in vast numbers, and they fell upon them in still -larger numbers from the desert country above their borders; until at -last being hard pressed they left their own land and settled among the -Budinoi. These men it would seem are wizards; for it is said of them by -the Scythians and by the Hellenes who are settled in the Scythian land -that once in every year each of the Neuroi becomes a wolf for a few -days and then returns again to his original form. For my part I do not -believe them when they say this, but they say it nevertheless, and swear -it moreover. - -106. The Androphagoi have the most savage manners of all human beings, -and they neither acknowledge any rule of right nor observe any customary -law. They are nomads and wear clothing like that of the Scythians, but -have a language of their own; and alone of all these nations they are -man-eaters. - -107. The Melanchlainoi wear all of them black clothing, whence also they -have their name; and they practise the customs of the Scythians. - -108. The Budinoi are a very great and numerous race, and are all very -blue-eyed and fair of skin: and in their land is built a city of wood, -the name of which is Gelonos, and each side of the wall is thirty -furlongs in length and lofty at the same time, all being of wood; and -the houses are of wood also and the temples; for there are in it temples -of Hellenic gods furnished after Hellenic fashion with sacred images and -altars and cells, 104 all of wood; and they keep festivals every -other year 105 to Dionysos and celebrate the rites of Bacchus: for the -Gelonians are originally Hellenes, and they removed 106 from the trading -stations on the coast and settled among the Budinoi; and they use partly -the Scythian language and partly the Hellenic. The Budinoi however -do not use the same language as the Gelonians, nor is their manner of -living the same: - -109, for the Budinoi are natives of the soil and a nomad people, and -alone of the nations in these parts feed on fir-cones; 107 but the -Gelonians are tillers of the ground and feed on corn and have gardens, -and resemble them not at all either in appearance or in complexion of -skin. However by the Hellenes the Budinoi also are called Gelonians, -not being rightly so called. Their land is all thickly overgrown with -forests of all kinds of trees, and in the thickest forest there is a -large and deep lake, and round it marshy ground and reeds. In this -are caught otters and beavers and certainly other wild animals with -square-shaped faces. The fur of these is sewn as a fringe round their -coats of skin, and the testicles are made use of by them for curing -diseases of the womb. - -110. About the Sauromatai the following tale is told:--When the Hellenes -had fought with the Amazons,--now the Amazons are called by the Scythians -Oiorpata, 108 which name means in the Hellenic tongue "slayers of men," -for "man" they call oior, and pata means "to slay,"--then, as the -story goes, the Hellenes, having conquered them in the battle at the -Thermodon, were sailing away and conveying with them in three ships as -many Amazons as they were able to take prisoners. These in the open sea -set upon the men and cast them out of the ships; but they knew nothing -about ships, nor how to use rudders or sails or oars, and after they -had cast out the men they were driven about by wave and wind and came to -that part of the Maiotian lake where Cremnoi stands; now Cremnoi is in -the land of the free Scythians. 109 There the Amazons disembarked from -their ships and made their way into the country, and having met first -with a troop of horses feeding they seized them, and mounted upon these -they plundered the property of the Scythians. - -111. The Scythians meanwhile were not able to understand the matter, -for they did not know either their speech or their dress or the race to -which they belonged, but were in wonder as to whence they had come and -thought that they were men, of an age corresponding to their appearance: -and finally they fought a battle against them, and after the battle -the Scythians got possession of the bodies of the dead, and thus -they discovered that they were women. They took counsel therefore and -resolved by no means to go on trying to kill them, but to send against -them the youngest men from among themselves, making conjecture of the -number so as to send just as many men as there were women. These were -told to encamp near them, and do whatsoever they should do; if however -the women should come after them, they were not to fight but to retire -before them, and when the women stopped, they were to approach near and -encamp. This plan was adopted by the Scythians because they desired to -have children born from them. - -112. The young men accordingly were sent out and did that which had been -commanded them: and when the Amazons perceived that they had not come -to do them any harm, they let them alone; and the two camps approached -nearer to one another every day: and the young men, like the Amazons, -had nothing except their arms and their horses, and got their living, as -the Amazons did, by hunting and by taking booty. - -113. Now the Amazons at midday used to scatter abroad either one by one -or by two together, dispersing to a distance from one another to ease -themselves; and the Scythians also having perceived this did the same -thing: and one of the Scythians came near to one of those Amazons who -were apart by themselves, and she did not repulse him but allowed him -to lie with her: and she could not speak to him, for they did not -understand one another's speech, but she made signs to him with her hand -to come on the following day to the same place and to bring another with -him, signifying to him that there should be two of them, and that she -would bring another with her. The young man therefore, when he returned, -reported this to the others; and on the next day he came himself to the -place and also brought another, and he found the Amazon awaiting him -with another in her company. Then hearing this the rest of the young men -also in their turn tamed for themselves the remainder of the Amazons; - -114, and after this they joined their camps and lived together, each man -having for his wife her with whom he had had dealings at first; and the -men were not able to learn the speech of the women, but the women came -to comprehend that of the men. So when they understood one another, -the men spoke to the Amazons as follows: "We have parents and we have -possessions; now therefore let us no longer lead a life of this kind, -but let us go away to the main body of our people and dwell with them; -and we will have you for wives and no others." They however spoke thus -in reply: "We should not be able to live with your women, for we and -they have not the same customs. We shoot with bows and hurl javelins and -ride horses, but the works of women we never learnt; whereas your women -do none of these things which we said, but stay in the waggons and work -at the works of women, neither going out to the chase nor anywhither -else. We therefore should not be able to live in agreement with them: -but if ye desire to keep us for your wives and to be thought honest men, -go to your parents and obtain from them your share of the goods, and -then let us go and dwell by ourselves." - -115. The young men agreed and did this; and when they had obtained the -share of the goods which belonged to them and had returned back to the -Amazons, the women spoke to them as follows: "We are possessed by fear -and trembling to think that we must dwell in this place, having not -only separated you from your fathers, but also done great damage to your -land. Since then ye think it right to have us as your wives, do this -together with us,--come and let us remove from this land and pass over -the river Tanais and there dwell." - -116. The young men agreed to this also, and they crossed over the Tanais -and made their way towards the rising sun for three days' journey from -Tanais, and also towards the North Wind for three days' journey from -the Maiotian lake: and having arrived at the place where they are now -settled, they took up their abode there: and from thenceforward the -women of the Sauromatai practise their ancient way of living, going out -regularly on horseback to the chase both in company with the men and -apart from them, and going regularly to war, and wearing the same dress -as the men. - -117. And the Sauromatai make use of the Scythian tongue, speaking it -barbarously however from the first, since the Amazons did not learn it -thoroughly well. As regards marriages their rule is this, that no maiden -is married until she has slain a man of their enemies; and some of them -even grow old and die before they are married, because they are not able -to fulfil the requirement of the law. - -118. To the kings of these nations then, which have been mentioned -in order, the messengers of the Scythians came, finding them gathered -together, and spoke declaring to them how the Persian king, after having -subdued all things to himself in the other continent, had laid a bridge -over the neck of the Bosphorus and had crossed over to that continent, -and having crossed over and subdued the Thracians, was making a bridge -over the river Ister, desiring to bring under his power all these -regions also. "Do ye therefore," they said, "by no means stand aloof and -allow us to be destroyed, but let us become all of one mind and oppose -him who is coming against us. If ye shall not do so, we on our part -shall either be forced by necessity to leave our land, or we shall stay -in it and make a treaty with the invader; for what else can we do if ye -are not willing to help us? and for you after this 110 it will be in -no respect easier; for the Persian has come not at all less against you -than against us, nor will it content him to subdue us and abstain from -you. And of the truth of that which we say we will mention a strong -evidence: if the Persian had been making his expedition against us -alone, because he desired to take vengeance for the former servitude, -he ought to have abstained from all the rest and to have come at once to -invade our land, and he would thus have made it clear to all that he -was marching to fight against the Scythians and not against the rest. -In fact however, ever since he crossed over to this continent, he has -compelled all who came in his way to submit to him, and he holds under -him now not only the other Thracians but also the Getai, who are our -nearest neighbours." - -119. When the Scythians proposed this, the kings who had come from the -various nations took counsel together, and their opinions were divided. -The kings of the Gelonians, of the Budinoi and of the Sauromatai agreed -together and accepted the proposal that they should help the Scythians, -but those of the Agathyrsians, Neuroi, Androphagoi, Melanchlainoi and -Tauroi returned answer to the Scythians as follows: "If ye had not been -the first to do wrong to the Persians and to begin war, then we should -have surely thought that ye were speaking justly in asking for those -things for which ye now ask, and we should have yielded to your request -and shared your fortunes. As it is however, ye on the one hand made -invasion without us into their land, and bare rule over the Persians for -so long a time as God permitted you; and they in their turn, since -the same God stirs them up, are repaying you with the like. As for us -however, neither at that time did we do any wrong to these men nor now -shall we attempt to do any wrong to them unprovoked: if however the -Persians shall come against our land also, and do wrong first to us, we -also shall refuse to submit 111: but until we shall see this, we shall -remain by ourselves, for we are of opinion that the Persians have come -not against us, but against those who were the authors of the wrong." - -120. When the Scythians heard this answer reported, they planned not to -fight a pitched battle openly, since these did not join them as allies, -but to retire before the Persians and to drive away their cattle from -before them, choking up with earth the wells and the springs of water by -which they passed and destroying the grass from off the ground, having -parted themselves for this into two bodies; and they resolved that the -Sauromatai should be added to one of their divisions, namely that over -which Scopasis was king, and that these should move on, if the Persians -turned in that direction, straight towards the river Tanais, retreating -before him by the shore of the Maiotian lake; and when the Persian -marched back again, they should come after and pursue him. This was one -division of their kingdom, appointed to go by the way which has been -said; and the other two of the kingdoms, the large one over which -Idanthyrsos was king, and the third of which Taxakis was king, were to -join together in one, with the Gelonians and the Budinoi added to them, -and they also were to retire before the Persians one day's march in -front of them, going on out of their way and doing that which had been -planned. First they were to move on straight for the countries which had -refused to give their alliance, in order that they might involve these -also in the war, and though these had not voluntarily undertaken the war -with the Persians, they were to involve them in it nevertheless against -their will; and after that they were to return to their own land and -attack the enemy, if it should seem good to them in council so to do. - -121. Having formed this plan the Scythians went to meet the army of -Dareios, sending off the best of their horsemen before them as scouts; -but all 112 the waggons in which their children and their women lived -they sent on, and with them all their cattle (leaving only so much as -was sufficient to supply them with food), and charged them that they -should proceed continually towards the North Wind. These, I say, were -being carried on before: - -122, but when the scouts who went in front of the Scythians discovered -the Persians distant about three days' march from Ister, then the -Scythians having discovered them continued to pitch their camp one day's -march in front, destroying utterly that which grew from the ground: and -when the Persians saw that the horsemen of the Scythians had made their -appearance, they came after them following in their track, while the -Scythians continually moved on. After this, since they had directed -their march towards the first of the divisions, the Persians continued -to pursue towards the East and the river Tanais; and when the Scythians -crossed over the river Tanais, the Persians crossed over after them and -continued still to pursue, until they had passed quite through the land -of the Sauromatai and had come to that of the Budinoi. - -123. Now so long as the Persians were passing through Scythia and the -land of the Sauromatai, they had nothing to destroy, seeing that the -land was bare, 113 but when they invaded the land of the Budinoi, -then they fell in with the wooden wall, which had been deserted by the -Budinoi and left wholly unoccupied, and this they destroyed by fire. -Having done so they continued to follow on further in the tracks of -the enemy, until they had passed through the whole of this land and had -arrived at the desert. This desert region is occupied by no men, and it -lies above the land of the Budinoi, extending for a seven days' journey; -and above this desert dwell the Thyssagetai, and four large rivers flow -from them through the land of the Maiotians and run into that which is -called the Maiotian lake, their names being as follows,--Lycos, Oaros, -Tanais, Syrgis. 114 - -124. When therefore Dareios came to the desert region, he ceased from -his course and halted his army upon the river Oaros. Having so done he -began to build eight large fortifications at equal distances from one -another, that is to say about sixty furlongs, of which the ruins -still existed down to my time; and while he was occupied in this, -the Scythians whom he was pursuing came round by the upper parts and -returned back to Scythia. Accordingly, since these had altogether -disappeared and were no longer seen by the Persians at all, Dareios left -those fortifications half finished, and turning back himself began to -go towards the West, supposing that these were the whole body of the -Scythians and that they were flying towards the West. - -125. And marching his army as quickly as possible, when he came to -Scythia he met with the two divisions of the Scythians together, and -having fallen in with these he continued to pursue them, while they -retired out of his way one day's journey in advance: and as Dareios did -not cease to come after them, the Scythians according to the plan which -they had made continued to retire before him towards the land of those -who had refused to give their alliance, and first towards that of the -Melanchlainoi; and when Scythians and Persians both together had invaded -and disturbed these, the Scythians led the way to the country of the -Androphagoi; and when these had also been disturbed, they proceeded to -the land of the Neuroi; and while these too were being disturbed, the -Scythians went on retiring before the enemy to the Agathyrsians. The -Agathyrsians however, seeing that their next neighbours also were flying -from the Scythians and had been disturbed, sent a herald before the -Scythians invaded their land and proclaimed to the Scythians not to set -foot upon their confines, warning them that if they should attempt -to invade the country, they would first have to fight with them. The -Agathyrsians then having given this warning came out in arms to their -borders, meaning to drive off those who were coming upon them; but -the Melanchlainoi and Androphagoi and Neuroi, when the Persians and -Scythians together invaded them, did not betake themselves to brave -defence but forgot their former threat 115 and fled in confusion ever -further towards the North to the desert region. The Scythians however, -when the Agathyrsians had warned them off, did not attempt any more to -come to these, but led the Persians from the country of the Neuroi back -to their own land. - -126. Now as this went on for a long time and did not cease, Dareios sent -a horseman to Idanthyrsos king of the Scythians and said as follows: -"Thou most wondrous man, why dost thou fly for ever, when thou mightest -do of these two things one?--if thou thinkest thyself able to make -opposition to my power, stand thou still and cease from wandering -abroad, and fight; but if thou dost acknowledge thyself too weak, cease -then in that case also from thy course, and come to speech with thy -master, bringing to him gifts of earth and water." - -127. To this the king of the Scythians Idanthyrsos made answer thus: "My -case, O Persian, stands thus:--Never yet did I fly because I was afraid, -either before this time from any other man, or now from thee; nor have -I done anything different now from that which I was wont to do also in -time of peace: and as to the cause why I do not fight with thee at once, -this also I will declare to thee. We have neither cities nor land sown -with crops, about which we should fear lest they should be captured -or laid waste, and so join battle more speedily with you; but if it -be necessary by all means to come to this speedily, know that we have -sepulchres in which our fathers are buried; therefore come now, find -out these and attempt to destroy them, and ye shall know then whether we -shall fight with you for the sepulchres or whether we shall not fight. -Before that however, unless the motion comes upon us, we shall not join -battle with thee. About fighting let so much as has been said suffice; -but as to masters, I acknowledge none over me but Zeus my ancestor and -Hestia the queen of the Scythians. To thee then in place of gifts of -earth and water I shall send such things as it is fitting that thou -shouldest receive; and in return for thy saying that thou art my master, -for that I say, woe betide thee." 116 This is the proverbial "saying of -the Scythians." 117 - -128. The herald then had departed to report this to Dareios; and the -kings of the Scythians, having heard mention of subjection to a master, -were filled with wrath. They sent accordingly the division which was -appointed to be joined with the Sauromatai, that division of which -Scopasis was in command, bidding them come to speech with the Ionians, -namely those who were guarding the bridge of the Ister, and meanwhile -they who were left behind resolved not to lead the Persians wandering -about any more, but to attack them constantly as they were getting -provisions. Therefore they observed the soldiers of Dareios as they got -provisions, and did that which they had determined: and the cavalry of -the Scythians always routed that of the enemy, but the Persian horsemen -as they fled fell back upon the men on foot, and these would come up to -their assistance; and meanwhile the Scythians when they had driven in -the cavalry turned back, fearing the men on foot. Also by night the -Scythians used to make similar attacks: - -129, and the thing which, strange to say, most helped the Persians and -hindered the Scythians in their attacks upon the camp of Dareios, I will -mention, namely the voice of the asses and the appearance of the mules; -for Scythia produces neither ass nor mule, as I have declared before, -nor is there at all in the Scythian country either ass or mule on -account of the cold. The asses accordingly by riotously braying used to -throw into confusion the cavalry of the Scythians; and often, as they -were in the middle of riding against the Persians, when the horses heard -the voice of the asses they turned back in confusion and were possessed -with wonder, pricking up their ears, because they had never heard such a -voice nor seen the form of the creature before. - -130. So far then the Persians had the advantage for a small part of the -war. 118 But the Scythians, whenever they saw that the Persians were -disquieted, then in order that they might remain a longer time in -Scythia and in remaining might suffer by being in want of everything, -would leave some of their own cattle behind with the herdsmen, while -they themselves rode out of the way to another place, and the Persians -would come upon the cattle and take them, and having taken them they -were elated at what they had done. - -131. As this happened often, at length Dareios began to be in straits; -and the kings of the Scythians perceiving this sent a herald bearing -as gifts to Dareios a bird and a mouse and a frog and five arrows. The -Persians accordingly asked the bearer of the gifts as to the meaning -of the gifts which were offered; but he said that nothing more had been -commanded to him but to give them and get away as speedily as possible; -and he bade the Persians find out for themselves, if they had wisdom, -that which the gifts were meant to express. - -132. Having heard this the Persians took counsel with one another; and -the opinion of Dareios was that the Scythians were giving to him both -themselves and also earth and water, making his conjecture by this, -namely that a mouse is produced in the earth and feeds on the same -produce of the earth as man, and a frog in the water, while a bird has -great resemblance to a horse; 119 and moreover that in giving the arrows -they were delivering up their own might in battle. This was the opinion -expressed by Dareios; but the opinion of Gobryas, one of the seven men -who killed the Magian, was at variance with it, for he conjectured that -the gifts expressed this: "Unless ye become birds and fly up into the -heaven, O Persians, or become mice and sink down under the earth, or -become frogs and leap into the lakes, ye shall not return back home, but -shall be smitten by these arrows." - -133. The Persians then, I say, were making conjecture of the gifts: -and meanwhile the single division of the Scythians, that which had been -appointed at first to keep guard along the Maiotian lake and then to go -to the Ister and come to speech with the Ionians, when they arrived -at the bridge spoke as follows: "Ionians, we have come bringing you -freedom, if at least ye are willing to listen to us; for we are informed -that Dareios gave you command to guard the bridge for sixty days only, -and then, if he had not arrived within that time, to get you away to -your own land. Now therefore, if ye do as we say, ye will be without -blame from his part and without blame also from ours: stay the appointed -days and then after that get you away." They then, when the Ionians had -engaged themselves to do this, hastened back again by the quickest way: - -134, and meanwhile, after the coming of the gifts to Dareios, the -Scythians who were left had arrayed themselves against the Persians with -both foot and horse, meaning to engage battle. Now when the Scythians -had been placed in battle-array, a hare darted through them into the -space between the two armies, and each company of them, as they saw the -hare, began to run after it. When the Scythians were thus thrown into -disorder and were raising loud cries, Dareios asked what was this -clamour arising from the enemy; and hearing that they were running after -the hare, he said to those men to whom he was wont to say things at -other times: "These men have very slight regard for us, and I perceive -now that Gobryas spoke rightly about the Scythian gifts. Seeing then -that now I myself too think that things are so, we have need of good -counsel, in order that our retreat homewards may be safely made." To -this replied Gobryas and said: "O king, even by report I was almost -assured of the difficulty of dealing with these men; and when I came I -learnt it still more thoroughly, since I saw that they were mocking us. -Now therefore my opinion is, that as soon as night comes on, we kindle -the camp-fires as we are wont to do at other times also, and deceive -with a false tale those of our men who are weakest to endure hardships, -and tie up all the asses and get us away, before either the Scythians -make for the Ister to destroy the bridge or something be resolved by the -Ionians which may be our ruin." - -135. Thus Gobryas advised; and after this, when night came on, Dareios -acted on this opinion. Those of his men who were weakened by fatigue and -whose loss was of least account, these he left behind in the camp, and -the asses also tied up: and for the following reasons he left behind the -asses and the weaker men of his army,--the asses in order that they might -make a noise which should be heard, and the men really because of their -weakness, but on a pretence stated openly that he was about to attack -the Scythians with the effective part of the army, and that they -meanwhile were to be defenders of the camp. Having thus instructed those -who were left behind, and having kindled camp-fires, Dareios hastened -by the quickest way towards the Ister: and the asses, having no longer -about them the usual throng, 120 very much more for that reason caused -their voice to be heard; 121 so the Scythians, hearing the asses, -supposed surely that the Persians were remaining in their former place. - -136. But when it was day, those who were left behind perceived that -they had been betrayed by Dareios, and they held out their hands in -submission to the Scythians, telling them what their case was; and the -Scythians, when they heard this, joined together as quickly as possible, -that is to say the two combined divisions of the Scythians and the -single division, and also the Sauromatai, 122 Budinoi, and Gelonians, -and began to pursue the Persians, making straight for the Ister: but as -the Persian army for the most part consisted of men on foot, and was -not acquainted with the roads (the roads not being marked with tracks), -while the Scythian army consisted of horsemen and was acquainted -with the shortest cuts along the way, they missed one another and the -Scythians arrived at the bridge much before the Persians. Then having -learnt that the Persians had not yet arrived, they said to the Ionians -who were in the ships: "Ionians, the days of your number are past, and -ye are not acting uprightly in that ye yet remain waiting: but as ye -stayed before from fear, so now break up the passage as quickly as ye -may, and depart free and unhurt, 123 feeling thankfulness both to the -gods and to the Scythians: and him who was formerly your master we -will so convince, that he shall never again march with an army upon any -nation." - -137. Upon this the Ionians took counsel together; and Miltiades the -Athenian on the one hand, who was commander and despot of the men of -the Chersonese in Hellespont, was of opinion that they should follow the -advice of the Scythians and set Ionia free: but Histiaios the Milesian -was of the opposite opinion to this; for he said that at the present -time it was by means of Dareios that each one of them was ruling as -despot over a city; and if the power of Dareios should be destroyed, -neither he himself would be able to bear rule over the Milesians, nor -would any other of them be able to bear rule over any other city; for -each of the cities would choose to have popular rather than despotic -rule. When Histiaios declared his opinion thus, forthwith all turned to -this opinion, whereas at the first they were adopting that of Miltiades. - -138. Now these were they who gave the vote between the two opinions, and -were men of consequence in the eyes of the king, 124--first the despots -of the Hellespontians, Daphnis of Abydos, Hippoclos of Lampsacos, -Herophantos of Parion, Metrodoros of Proconnesos, Aristagoras of -Kyzicos, and Ariston of Byzantion, these were those from the Hellespont; -and from Ionia, Strattis of Chios, Aiakes of Samos, Laodamas of Phocaia, -and Histiaios of Miletos, whose opinion had been proposed in opposition -to that of Miltiades; and of the Aiolians the only man of consequence -there present was Aristagoras of Kyme. - -139. When these adopted the opinion of Histiaios, they resolved to add -to it deeds and words as follows, namely to break up that part of the -bridge which was on the side towards the Scythians, to break it up, I -say, for a distance equal to the range of an arrow, both in order that -they might be thought to be doing something, though in fact they were -doing nothing, and for fear that the Scythians might make an attempt -using force and desiring to cross the Ister by the bridge: and in -breaking up that part of the bridge which was towards Scythia they -resolved to say that they would do all that which the Scythians desired. -This they added to the opinion proposed, and then Histiaios coming forth -from among them made answer to the Scythians as follows: "Scythians, ye -are come bringing good news, and it is a timely haste that ye make to -bring it; and ye on your part give us good guidance, while we on ours -render to you suitable service. For, as ye see, we are breaking up the -passage, and we shall show all zeal in our desire to be free: and while -we are breaking up the bridge, it is fitting that ye should be seeking -for those of whom ye speak, and when ye have found them, that ye should -take vengeance on them on behalf of us as well as of yourselves in such -manner as they deserve." - -140. The Scythians then, believing for the second time that the Ionians -were speaking the truth, turned back to make search for the Persians, -but they missed altogether their line of march through the land. Of this -the Scythians themselves were the cause, since they had destroyed the -pastures for horses in that region and had choked up with earth the -springs of water; for if they had not done this, it would have been -possible for them easily, if they desired it, to discover the Persians: -but as it was, by those things wherein they thought they had taken their -measures best, they failed of success. The Scythians then on their part -were passing through those regions of their own land where there was -grass for the horses and springs of water, and were seeking for the -enemy there, thinking that they too were taking a course in their -retreat through such country as this; while the Persians in fact marched -keeping carefully to the track which they had made before, and so they -found the passage of the river, though with difficulty: 125 and as they -arrived by night and found the bridge broken up, they were brought to -the extreme of fear, lest the Ionians should have deserted them. - -141. Now there was with Dareios an Egyptian who had a voice louder than -that of any other man on earth, and this man Dareios ordered to take his -stand upon the bank of the Ister and to call Histiaios of Miletos. He -accordingly proceeded to do so; and Histiaios, hearing the first hail, -produced all the ships to carry the army over and also put together the -bridge. - -142. Thus the Persians escaped, and the Scythians in their search missed -the Persians the second time also: and their judgment of the Ionians is -that on the one hand, if they be regarded as free men, they are the most -worthless and cowardly of all men, but on the other hand, if regarded -as slaves, they are the most attached to their master and the least -disposed to run away of all slaves. This is the reproach which is cast -against the Ionians by the Scythians. - -143. Dareios then marching through Thrace arrived at Sestos in the -Chersonese; and from that place, he passed over himself in his ships to -Asia, but to command his army in Europe he left Megabazos a Persian, to -whom Dareios once gave honour by uttering in the land of Persia 126 this -saying:--Dareios was beginning to eat pomegranates, and at once when he -opened the first of them, Artabanos his brother asked him of what he -would desire to have as many as there were seeds in the pomegranate: and -Dareios said that he would desire to have men like Megabazos as many as -that in number, rather than to have Hellas subject to him. In Persia, I -say, he honoured him by saying these words, and at this time he left him -in command with eight myriads 127 of his army. - -144. This Megabazos uttered one saying whereby he left of himself an -imperishable memory with the peoples of Hellespont: for being once at -Byzantion he heard that the men of Calchedon had settled in that region -seventeen years before the Byzantians, and having heard it he said that -those of Calchedon at that time chanced to be blind; for assuredly they -would not have chosen the worse place, when they might have settled in -that which was better, if they had not been blind. This Megabazos it was -who was left in command at that time in the land of the Hellespontians, -and he proceeded to subdue all who did not take the side of the Medes. - -145. He then was doing thus; and at this very same time a great -expedition was being made also against Libya, on an occasion which -I shall relate when I have first related this which follows.--The -children's children of those who voyaged in the Argo, having been driven -forth by those Pelasgians who carried away at Brauron the women of the -Athenians,--having been driven forth I say by these from Lemnos, had -departed and sailed to Lacedemon, and sitting down on Mount Taygetos -they kindled a fire. The Lacedemonians seeing this sent a messenger to -inquire who they were and from whence; and they answered the question -of the messenger saying that they were Minyai and children of heroes who -sailed in the Argo, for 128 these, they said, had put in to Lemnos and -propagated the race of which they sprang. The Lacedemonians having heard -the story of the descent of the Minyai, sent a second time and asked for -what purpose they had come into the country and were causing a fire to -blaze. They said that they had been cast out by the Pelasgians, and were -come now to the land of their fathers, 129 for most just it was that -this should so be done; and they said that their request was to be -permitted to dwell with these, having a share of civil rights and a -portion allotted to them of the land. And the Lacedemonians were content -to receive the Minyai upon the terms which they themselves desired, -being most of all impelled to do this by the fact that the sons of -Tyndareus were voyagers in the Argo. So having received the Minyai they -gave them a share of land and distributed them in the tribes; and they -forthwith made marriages, and gave in marriage to others the women whom -they brought with them from Lemnos. - -146. However, when no very long time had passed, the Minyai forthwith -broke out into insolence, asking for a share of the royal power and also -doing other impious things: therefore the Lacedemonians resolved to put -them to death; and having seized them they cast them into a prison. -Now the Lacedemonians put to death by night all those whom they put to -death, but no man by day. When therefore they were just about to kill -them, the wives of the Minyai, being native Spartans and daughters -of the first citizens of Sparta, entreated to be allowed to enter the -prison and come to speech every one with her own husband: and they let -them pass in, not supposing that any craft would be practised by them. -They however, when they had entered, delivered to their husbands all the -garments which they were wearing, and themselves received those of their -husbands: thus the Minyai having put on the women's clothes went forth -out of prison as women, and having escaped in this manner they went -again to Taygetos and sat down there. - -147. Now at this very same time Theras the son of Autesion, the son of -Tisamenos, the son of Thersander, the son of Polyneikes, was preparing -to set forth from Lacedemon to found a settlement. This Theras, who was -of the race of Cadmos, was mother's brother to the sons of Aristodemos, -Eurysthenes and Procles; and while these sons were yet children, Theras -as their guardian held the royal power in Sparta. When however his -nephews were grown and had taken the power into their hands, then -Theras, being grieved that he should be ruled by others after he had -tasted of rule himself, said that he would not remain in Lacedemon, but -would sail away to his kinsmen. Now there were in the island which -is now called Thera, but formerly was called Callista, descendants -of Membliaros the son of Poikiles, a Phenician: for Cadmos the son of -Agenor in his search for Europa put in to land at the island which is -now called Thera; and, whether it was that the country pleased him when -he had put to land, or whether he chose to do so for any other reason, -he left in this island, besides other Phenicians, Membliaros also, of -his own kinsmen. These occupied the island called Callista for eight -generations of men, before Theras came from Lacedemon. - -148. To these then, I say, Theras was preparing to set forth, taking -with him people from the tribes, and intending to settle together with -those who have been mentioned, not with any design to drive them out, -but on the contrary claiming them very strongly as kinfolk. And when -the Minyai after having escaped from the prison went and sat down on -Taygetos, Theras entreated of the Lacedemonians, as they were proposing -to put them to death, that no slaughter might take place, and at the -same time he engaged himself to take them forth out of the land. The -Lacedemonians having agreed to this proposal, he sailed away with three -thirty-oared galleys to the descendants of Membliaros, not taking with -him by any means all the Minyai, but a few only; for the greater number -of them turned towards the land of the Paroreatai and Caucones, and -having driven these out of their country, they parted themselves -into six divisions and founded in their territory the following -towns,--Lepreon, Makistos, Phrixai, Pyrgos, Epion, Nudion; of these the -Eleians sacked the greater number within my own lifetime. The island -meanwhile got its name of Thera after Theras 130 who led the settlement. - -149. And since his son said that he would not sail with him, therefore -he said that he would leave him behind as a sheep among wolves; and in -accordance with that saying this young man got the name of Oiolycos, 131 -and it chanced that this name prevailed over his former name: then from -Oiolycos was begotten Aigeus, after whom are called the Aigeidai, a -powerful clan 132 in Sparta: and the men of this tribe, since their -children did not live to grow up, established by the suggestion of an -oracle a temple to the Avenging Deities 133 of Laios and OEdipus, and -after this the same thing was continued 134 in Thera by the descendants -of these men. - -150. Up to this point of the story the Lacedemonians agree in their -report with the men of Thera; but in what is to come it is those of -Thera alone who report that it happened as follows. Grinnos 135 the son -of Aisanios, a descendant of the Theras who has been mentioned, and -king of the island of Thera, came to Delphi bringing the offering of a -hecatomb from his State; and there were accompanying him, besides others -of the citizens, also Battos the son of Polymnestos, who was by descent -of the family of Euphemos 136 of the race of the Minyai. Now when -Grinnos the king of the Theraians was consulting the Oracle about other -matters, the Pythian prophetess gave answer bidding him found a city in -Libya; and he made reply saying: "Lord, 137 I am by this time somewhat -old and heavy to stir, but do thou bid some one of these younger ones do -this." As he thus said he pointed towards Battos. So far at that time: -but afterwards when he had come away they were in difficulty about the -saying of the Oracle, neither having any knowledge of Libya, in what -part of the earth it was, nor venturing to send a colony to the unknown. - -151. Then after this for seven years there was no rain in Thera, and -in these years all the trees in their island were withered up excepting -one: and when the Theraians consulted the Oracle, the Pythian prophetess -alleged this matter of colonising Libya to be the cause. As then they -had no remedy for their evil, they sent messengers to Crete, to find out -whether any of the Cretans or of the sojourners in Crete had ever come -to Libya. These as they wandered round about the country came also -the city of Itanos, and there they met with a fisher for purple named -Corobios, who said that he had been carried away by winds and had come -to Libya, and in Libya to the island of Platea. This man they persuaded -by payment of money and took him to Thera, and from Thera there set sail -men to explore, at first not many in number; and Corobios having guided -them to this same island of Platea, they left Corobios there, leaving -behind with him provisions for a certain number of months, and sailed -themselves as quickly as possible to make report about the island to the -men of Thera. - -152. Since however these stayed away longer than the time appointed, -Corobios found himself destitute; and after this a ship of Samos, of -which the master was Colaios, while sailing to Egypt was carried out of -its course and came to this island of Platea; and the Samians hearing -from Corobios the whole story left him provisions for a year. -They themselves then put out to sea from the island and sailed on, -endeavouring to reach Egypt but carried away continually by the East -Wind; and as the wind did not cease to blow, they passed through the -Pillars of Heracles and came to Tartessos, guided by divine providence. -Now this trading-place was at that time untouched by any, so that when -these returned back home they made profit from their cargo greater than -any other Hellenes of whom we have certain knowledge, with the exception -at least of Sostratos the son of Laodamas the Eginetan, for with him it -is not possible for any other man to contend. And the Samians set apart -six talents, the tenth part of their gains, and had a bronze vessel made -like an Argolic mixing-bowl with round it heads of griffins projecting -in a row; and this they dedicated as an offering in the temple of Hera, -setting as supports under it three colossal statues of bronze seven -cubits in height, resting upon their knees. By reason first of this -deed great friendship was formed by those of Kyrene and Thera with the -Samians. - -153. The Theraians meanwhile, when they arrived at Thera after having -left Corobios in the island, reported that they had colonised an island -on the coast of Libya: and the men of Thera resolved to send one of -every two brothers selected by lot and men besides taken from all the -regions of the island, which are seven in number; and further that -Battos should be both their leader and their king. Thus then they sent -forth two fifty-oared galleys to Platea. - -154. This is the report of the Theraians; and for the remainder of the -account from this point onwards the Theraians are in agreement with the -men of Kyrene: from this point onwards, I say, since in what concerns -Battos the Kyrenians tell by no means the same tale as those of Thera; -for their account is this:--There is in Crete a city called Oaexos 138 -in which one Etearchos became king, who when he had a daughter, -whose mother was dead, named Phronime, took to wife another woman -notwithstanding. She having come in afterwards, thought fit to be a -stepmother to Phronime in deed as well as in name, giving her evil -treatment and devising everything possible to her hurt; and at last she -brings against her a charge of lewdness and persuades her husband that -the truth is so. He then being convinced by his wife, devised an unholy -deed against the daughter: for there was in Oaexos one Themison, a -merchant of Thera, whom Etearchos took to himself as a guest-friend -and caused him to swear that he would surely serve him in whatsoever he -should require: and when he had caused him to swear this, he brought and -delivered to him his daughter and bade him take her away and cast -her into the sea. Themison then was very greatly vexed at the -deceit practised in the matter of the oath, and he dissolved his -guest-friendship and did as follows, that is to say, he received the -girl and sailed away, and when he got out into the open sea, to free -himself from blame as regards the oath which Etearchos had made him -swear, he tied her on each side with ropes and let her down into the -sea, and then drew her up and came to Thera. - -155. After that, Polymnestos, a man of repute among the Theraians, -received Phronime from him and kept her as his concubine; and in course -of time there was born to him from her a son with an impediment in his -voice and lisping, to whom, as both Theraians and Kyrenians say, was -given the name Battos, but I think that some other name was then given, -139 and he was named Battos instead of this after he came to Libya, -taking for himself this surname from the oracle which was given to him -at Delphi and from the rank which he had obtained; for the Libyans call -a king battos: and for this reason, I think, the Pythian prophetess in -her prophesying called him so, using the Libyan tongue, because she knew -that he would be a king in Libya. For when he had grown to be a man, -he came to Delphi to inquire about his voice; and when he asked, the -prophetess thus answered him: - - - "For a voice thou camest, O Battos, but thee lord Phoebus Apollo - Sendeth as settler forth to the Libyan land sheep-abounding," - -just as if she should say using the Hellenic tongue, "For a voice thou -camest, O king." He thus made answer: "Lord, I came to thee to inquire -concerning my voice, but thou answerest me other things which are not -possible, bidding me go as a settler to Libya; but with what power, -or with what force of men should I go?" Thus saying he did not at all -persuade her to give him any other reply; and as she was prophesying to -him again the same things as before, Battos departed while she was yet -speaking, 140 and went away to Thera. - -156. After this there came evil fortune both to himself and to the other -men of Thera; 141 and the Theraians, not understanding that which -befell them, sent to Delphi to inquire about the evils which they were -suffering: and the Pythian prophetess gave them reply that if they -joined with Battos in founding Kyrene in Libya, they would fare the -better. After this the Theraians sent Battos with two fifty-oared -galleys; and these sailed to Libya, and then came away back to Thera, -for they did not know what else to do: and the Theraians pelted them -with missiles when they endeavoured to land, and would not allow them -to put to shore, but bade them sail back again. They accordingly being -compelled sailed away back, and they made a settlement in an island -lying near the coast of Libya, called, as was said before, Platea. -This island is said to be of the same size as the now existing city of -Kyrene. - -157. In this they continued to dwell two years; but as they had no -prosperity, they left one of their number behind and all the rest sailed -away to Delphi, and having come to the Oracle they consulted it, saying -that they were dwelling in Libya and that, though they were dwelling -there, they fared none the better: and the Pythian prophetess made -answer to them thus: - - - "Better than I if thou knowest the Libyan land sheep-abounding, - Not having been there than I who have been, at thy wisdom I wonder." - -Having heard this Battos and his companions sailed away back again; for -in fact the god would not let them off from the task of settlement till -they had come to Libya itself: and having arrived at the island and -taken up him whom they had left, they made a settlement in Libya itself -at a spot opposite the island, called Aziris, which is enclosed by most -fair woods on both sides and a river flows by it on one side. - -158. In this spot they dwelt for six years; and in the seventh year the -Libyans persuaded them to leave it, making request and saying that they -would conduct them to a better region. So the Libyans led them from that -place making them start towards evening; and in order that the Hellenes -might not see the fairest of all the regions as they passed through it, -they led them past it by night, having calculated the time of daylight: -and this region is called Irasa. Then having conducted them to the -so-called spring of Apollo, they said, "Hellenes, here is a fit place -for you to dwell, for here the heaven is pierced with holes." - -159. Now during the lifetime of the first settler Battos, who reigned -forty years, and of his son Arkesilaos, who reigned sixteen years, the -Kyrenians continued to dwell there with the same number as 142 when they -first set forth to the colony; but in the time of the third king, called -Battos the Prosperous, the Pythian prophetess gave an oracle wherein -she urged the Hellenes in general to sail and join with the Kyrenians -in colonising Libya. For the Kyrenians invited them, giving promise of a -division of land; and the oracle which she uttered was as follows: - - - "Who to the land much desired, to Libya, afterwards cometh, - After the land be divided, 143 I say he shall some day repent it." - -Then great numbers were gathered at Kyrene, and the Libyans who dwelt -round had much land cut off from their possessions; therefore they with -their king whose name was Adicran, as they were not only deprived of -their country but also were dealt with very insolently by the Kyrenians, -sent to Egypt and delivered themselves over to Apries king of Egypt. He -then having gathered a great army of Egyptians, sent it against Kyrene; -and the men of Kyrene marched out to the region of Irasa and to the -spring Theste, 144 and there both joined battle with the Egyptians and -defeated them in the battle: for since the Egyptians had not before made -trial of the Hellenes in fight and therefore despised them, they were so -slaughtered that but few of them returned back to Egypt. In consequence -of this and because they laid the blame of it upon Apries, the Egyptians -revolted from him. - -160. This Battos had a son called Arkesilaos, who first when he became -king made a quarrel with his own brothers, until they finally departed -to another region of Libya, and making the venture for themselves -founded that city which was then and is now called Barca; and at the -same time as they founded this, they induced the Libyans to revolt from -the Kyrenians. After this, Arkesilaos made an expedition against those -Libyans who had received them and who had also revolted from Kyrene, and -the Libyans fearing him departed and fled towards the Eastern tribes -of Libyans: and Arkesilaos followed after them as they fled, until -he arrived in his pursuit at Leucon in Libya, and there the Libyans -resolved to attack him. Accordingly they engaged battle and defeated the -Kyrenians so utterly that seven thousand hoplites of the Kyrenians fell -there. After this disaster Arkesilaos, being sick and having swallowed a -potion, was strangled by his brother Haliarchos, 145 and Haliarchos was -killed treacherously by the wife of Arkesilaos, whose name was Eryxo. - -161. Then Battos the son of Arkesilaos succeeded to the kingdom, who -was lame and not sound in his feet: and the Kyrenians with a view to the -misfortune which had befallen them sent men to Delphi to ask what form -of rule they should adopt, in order to live in the best way possible; -and the Pythian prophetess bade them take to themselves a reformer -of their State from Mantineia of the Arcadians. The men of Kyrene -accordingly made request, and those of Mantineia gave them the man -of most repute among their citizens, whose name was Demonax. This -man therefore having come to Kyrene and having ascertained all things -exactly, 146 in the first place caused them to have three tribes, -distributing them thus:--one division he made of the Theraians and their -dependants, 147 another of the Peloponnesians and Cretans, and a third -of all the islanders. 148 Then secondly for the king Battos he set apart -domains of land and priesthoods, but all the other powers which the -kings used to possess before, he assigned as of public right to the -people. - -162. During the reign of this Battos things continued to be thus, but in -the reign of his son Arkesilaos there arose much disturbance about -the offices of the State: for Arkesilaos son of Battos the Lame and -of Pheretime said that he would not suffer it to be according as the -Mantineian Demonax had arranged, but asked to have back the royal rights -of his forefathers. After this, stirring up strife he was worsted and -went as an exile to Samos, and his mother to Salamis in Cyprus. Now at -that time the ruler of Salamis was Euelthon, the same who dedicated as -an offering the censer at Delphi, a work well worth seeing, which is -placed in the treasury of the Corinthians. To him having come, Pheretime -asked him for an army to restore herself and her son to Kyrene. Euelthon -however was ready to give her anything else rather than that; and she -when she received that which he gave her said that this too was a fair -gift, but fairer still would be that other gift of an army for which she -was asking. As she kept saying this to every thing which was given, at -last Euelthon sent out to her a present of a golden spindle and distaff, -with wool also upon it: and when Pheretime uttered again the same saying -about this present, Euelthon said that such things as this were given as -gifts to women and not an army. - -163. Arkesilaos meanwhile, being in Samos, was gathering every one -together by a promise of dividing land; and while a great host was being -collected, Arkesilaos set out to Delphi to inquire of the Oracle about -returning from exile: and the Pythian prophetess gave him this answer: -"For four named Battos and four named Arkesilaos, eight generations -of men, Loxias grants to you to be kings of Kyrene, but beyond this he -counsels you not even to attempt it. Thou however must keep quiet when -thou hast come back to thy land; and if thou findest the furnace full of -jars, heat not the jars fiercely, but let them go with a fair wind: if -however thou heat the furnace fiercely, enter not thou into the place -flowed round by water; for if thou dost thou shalt die, both thou and -the bull which is fairer than all the rest." - -164. Thus the Pythian prophetess gave answer to Arkesilaos; and he, -having taken to him those in Samos, made his return to Kyrene; and when -he had got possession of the power, he did not remember the saying of -the Oracle but endeavoured to exact penalties from those of the opposite -faction for having driven him out. Of these some escaped out of the -country altogether, but some Arkesilaos got into his power and sent them -away to Cyprus to be put to death. These were driven out of their course -to Cnidos, and the men of Cnidos rescued them and sent them away to -Thera. Some others however of the Kyrenians fled to a great tower -belonging to Aglomachos a private citizen, and Arkesilaos burnt them by -piling up brushwood round. Then after he had done the deed he perceived -that the Oracle meant this, in that the Pythian prophetess forbade -him, if he found the jars in the furnace, to heat them fiercely; and he -voluntarily kept away from the city of the Kyrenians, fearing the death -which had been prophesied by the Oracle and supposing that Kyrene was -flowed round by water. 149 Now he had to wife a kinswoman of his own, -the daughter of the king of Barca whose name was Alazeir: to him he -came, and men of Barca together with certain of the exiles from Kyrene, -perceiving him going about in the market-place, killed him, and also -besides him his father-in-law Alazeir. Arkesilaos accordingly, having -missed the meaning of the oracle, whether with his will or against his -will, fulfilled his own destiny. - -165. His mother Pheretime meanwhile, so long as Arkesilaos having worked -evil for himself dwelt at Barca, herself held the royal power of her son -at Kyrene, both exercising his other rights and also sitting in council: -but when she heard that her son had been slain in Barca, she departed -and fled to Egypt: for she had on her side services done for Cambyses -the son of Cyrus by Arkesilaos, since this was the Arkesilaos who had -given over Kyrene to Cambyses and had laid a tribute upon himself. -Pheretime then having come to Egypt sat down as a suppliant of Aryandes, -bidding him help her, and alleging as a reason that it was on account -of his inclination to the side of the Medes that her son had been slain. -166. Now this Aryandes had been appointed ruler of the province of Egypt -by Cambyses; and after the time of these events he lost his life because -he would measure himself with Dareios. For having heard and seen that -Dareios desired to leave behind him as a memorial of himself a thing -which had not been made by any other king, he imitated him, until at -last he received his reward: for whereas Dareios refined gold and made -it as pure as possible, and of this caused coins to be struck, Aryandes, -being ruler of Egypt, did the same thing with silver; and even now the -purest silver is that which is called Aryandic. Dareios then having -learnt that he was doing this put him to death, bringing against him -another charge of attempting rebellion. - -167. Now at the time of which I speak this Aryandes had compassion on -Pheretime and gave her all the troops that were in Egypt, both the -land and the sea forces, appointing Amasis a Maraphian to command the -land-army and Badres, of the race of the Pasargadai, to command the -fleet: but before he sent away the army, Aryandes despatched a herald -to Barca and asked who it was who had killed Arkesilaos; and the men of -Barca all took it upon themselves, for they said they suffered formerly -many great evils at his hands. Having heard this, Aryandes at last sent -away the army together with Pheretime. This charge then was the pretext -alleged; but in fact the army was being sent out (as I believe) for the -purpose of subduing Libya: for of the Libyans there are many nations of -nations of various kinds, and but few of them are subject to the king, -while the greater number paid no regard to Dareios. - -168. Now the Libyans have their dwelling as follows:--Beginning from -Egypt, first of the Libyans are settled the Adyrmachidai, who practise -for the most part the same customs as the Egyptians, but wear clothing -similar to that of the other Libyans. Their women wear a bronze ring -150 upon each leg, and they have long hair on their heads, and when they -catch their lice, each one bites her own in retaliation and then throws -them away. These are the only people of the Lybians who do this; and -they alone display to the king their maidens when they are about to -be married, and whosoever of them proves to be pleasing to the king is -deflowered by him. These Adyrmachidai extend along the coast from Egypt -as far as the port which is called Plynos. - -169. Next after these come the Giligamai, 151 occupying the country -towards the West as far as the island of Aphrodisias. In the space -within this limit lies off the coast the island of Platea, where the -Kyrenians made their settlement; and on the coast of the mainland there -is Port Menelaos, and Aziris, where the Kyrenians used to dwell. From -this point begins the silphion 152 and it extends along the coast from -the island of Platea as far as the entrance of the Syrtis. This nation -practises customs nearly resembling those of the rest. - -170. Next to the Giligamai on the West are the Asbystai: 153 these dwell -above 154 Kyrene, and the Asbystai do not reach down the sea, for the -region along the sea is occupied by Kyrenians. These most of all the -Libyans are drivers of four-horse chariots, and in the greater number of -their customs they endeavour to imitate the Kyrenians. - -171. Next after the Asbystai on the West come the Auchisai: these dwell -above Barca and reach down to the sea by Euesperides: and in the middle -of the country of the Auchisai dwell the Bacales, 155 a small tribe, -who reach down to the sea by the city of Taucheira in the territory of -Barca: these practise the same customs as those above Kyrene. - -172. Next after these Auschisai towards the West come the Nasamonians, -a numerous race, who in the summer leave their flocks behind by the sea -and go up to the region of Augila to gather the fruit of the date-palms, -which grow in great numbers and very large and are all fruit-bearing: -these hunt the wingless locusts, and they dry them in the sun and then -pound them up, and after that they sprinkle them upon milk and drink -them. Their custom is for each man to have many wives, and they make -their intercourse with them common in nearly the same manner as the -Massagetai, 156 that is they set up a staff in front of the door and -so have intercourse. When a Nasamonian man marries his first wife, -the custom is for the bride on the first night to go through the whole -number of the guests having intercourse with them, and each man when he -has lain with her gives a gift, whatsoever he has brought with him from -his house. The forms of oath and of divination which they use are as -follows:--they swear by the men among themselves who are reported to have -been the most righteous and brave, by these, I say, laying hands upon -their tombs; and they divine by visiting the sepulchral mounds of their -ancestors and lying down to sleep upon them after having prayed; and -whatsoever thing the man sees in his dream, this he accepts. They -practise also the exchange of pledges in the following manner, that is -to say, one gives the other to drink from his hand, and drinks himself -from the hand of the other; and if they have no liquid, they take of the -dust from the ground and lick it. - -173. Adjoining the Nasamonians is the country of the Psylloi. These have -perished utterly in the following manner:--The South Wind blowing upon -them dried up all their cisterns of water, and their land was waterless, -lying all within the Syrtis. They then having taken a resolve by common -consent, marched in arms against the South Wind (I report that which is -reported by the Libyans), and when they had arrived at the sandy tract, -the South Wind blew and buried them in the sand. These then having -utterly perished, the Nasamonians from that time forward possess their -land. - -174. Above these towards the South Wind in the region of wild beasts -dwell the Garamantians, 157 who fly from every man and avoid the company -of all; and they neither possess any weapon of war, nor know how to -defend themselves against enemies. - -175. These dwell above the Nasamonians; and next to the Nasamonians -along the sea coast towards the West come the Macai, who shave their -hair so as to leave tufts, letting the middle of their hair grow long, -but round this on all sides shaving it close to the skin; and for -fighting they carry shields made of ostrich skins. Through their land -the river Kinyps runs out into the sea, flowing from a hill called the -"Hill of the Charites." This Hill of the Charites is overgrown thickly -with wood, while the rest of Libya which has been spoken of before is -bare of trees; and the distance from the sea to this hill is two hundred -furlongs. - -176. Next to these Macai are the Gindanes, whose women wear each of -them a number of anklets made of the skins of animals, for the following -reason, as it is said:--for every man who has commerce with her she binds -on an anklet, and the woman who has most is esteemed the best, since she -has been loved by the greatest number of men. - -177. In a peninsula which stands out into the sea from the land of these -Gindanes dwell the Lotophagoi, who live by eating the fruit of the -lotos only. Now the fruit of the lotos is in size like that of the -mastich-tree, and in flavour 158 it resembles that of the date-palm. Of -this fruit the Lotophagoi even make for themselves wine. - -178. Next after the Lotophagoi along the sea-coast are the Machlyans, -who also make use of the lotos, but less than those above mentioned. -These extend to a great river named the river Triton, and this runs out -into a great lake called Tritonis, in which there is an island named -Phla. About this island they say there was an oracle given to the -Lacedemonians that they should make a settlement in it. - -179. The following moreover is also told, namely that Jason, when -the Argo had been completed by him under Mount Pelion, put into it -a hecatomb and with it also 159 a tripod of bronze, and sailed round -Pelopponese, desiring to come to Delphi; and when in sailing he got near -Malea, a North Wind seized his ship and carried it off to Libya, and -before he caught sight of land he had come to be in the shoals of the -lake Tritonis. Then as he was at a loss how he should bring his ship -forth, the story goes that Triton appeared to him and bade Jason give -him the tripod, saying that he would show them the right course and let -them go away without hurt: and when Jason consented to it, then Triton -showed them the passage out between the shoals and set the tripod in his -own temple, after having first uttered a prophecy over the tripod 160 -and having declared to Jason and his company the whole matter, namely -that whensoever one of the descendants of those who sailed with him in -the Argo should carry away this tripod, then it was determined by fate -that a hundred cities of Hellenes should be established about the lake -Tritonis. Having heard this the native Libyans concealed the tripod. - -180. Next to these Machlyans are the Auseans. These and the Machlyans -dwell round the lake Tritonis, and the river Triton is the boundary -between them: and while the Machlyans grow their hair long at the back -of the head, the Auseans do so in front. At a yearly festival of Athene -their maidens take their stand in two parties and fight against one -another with stones and staves, and they say that in doing so they are -fulfilling the rites handed down by their fathers for the divinity who -was sprung from that land, whom we call Athene: and those of the maidens -who die of the wounds received they call "false-maidens." But before -they let them begin the fight they do this:--all join together and equip -the maiden who is judged to be the fairest on each occasion, with a -Corinthian helmet and with full Hellenic armour, and then causing her to -go up into a chariot they conduct her round the lake. Now I cannot tell -with what they equipped the maidens in old time, before the Hellenes -were settled near them; but I suppose that they used to be equipped -with Egyptian armour, for it is from Egypt that both the shield and the -helmet have come to the Hellenes, as I affirm. They say moreover that -Athene is the daughter of Poseidon and of the lake Tritonis, and that -she had some cause of complaint against her father and therefore gave -herself to Zeus, and Zeus made her his own daughter. Such is the story -which these tell; and they have their intercourse with women in common, -not marrying but having intercourse like cattle: and when the child of -any woman has grown big, he is brought before a meeting of the men held -within three months of that time, 161 and whomsoever of the men the -child resembles, his son he is accounted to be. - -181. Thus then have been mentioned those nomad Libyans who live along -the sea-coast: and above these inland is the region of Libya which has -wild beasts; and above the wild-beast region there stretches a raised -belt of sand, extending from Thebes of the Egyptians to the Pillars of -Heracles. In this belt at intervals of about ten days' journey there are -fragments of salt in great lumps forming hills, and at the top of each -hill there shoots up from the middle of the salt a spring of water cold -and sweet; and about the spring dwell men, at the furthest limit towards -the desert, and above the wild-beast region. First, at a distance of ten -days' journey from Thebes, are the Ammonians, whose temple is derived -from that of the Theban Zeus, for the image of Zeus in Thebes also, as I -have said before, 162 has the head of a ram. These, as it chances, have -also other water of a spring, which in the early morning is warm; at the -time when the market fills, 163 cooler; when midday comes, it is quite -cold, and then they water their gardens; but as the day declines, it -abates from its coldness, until at last, when the sun sets, the water is -warm; and it continues to increase in heat still more until it reaches -midnight, when it boils and throws up bubbles; and when midnight passes, -it becomes cooler gradually till dawn of day. This spring is called the -fountain of the Sun. - -182. After the Ammonians, as you go on along the belt of sand, at an -interval again of ten days' journey there is a hill of salt like that -of the Ammonians, and a spring of water, with men dwelling about it; and -the name of this place is Augila. To this the Nasamonians come year by -year to gather the fruit of the date-palms. - -183. From Augila at a distance again of ten days' journey there -is another hill of salt and spring of water and a great number of -fruit-bearing date-palms, as there are also in the other places: and -men dwell here who are called the Garmantians, a very great nation, who -carry earth to lay over the salt and then sow crops. From this point is -the shortest way to the Lotophagoi, for from these it is a journey -of thirty days to the country of the Garmantians. Among them also are -produced the cattle which feed backwards; and they feed backwards for -this reason, because they have their horns bent down forwards, and -therefore they walk backwards as they feed; for forwards they cannot go, -because the horns run into the ground in front of them; but in nothing -else do they differ from other cattle except in this and in the -thickness and firmness to the touch 164 of their hide. These -Garamantians of whom I speak hunt the "Cave-dwelling" 165 Ethiopians -with their four-horse chariots, for the Cave-dwelling Ethiopians are -the swiftest of foot of all men about whom we hear report made: and the -Cave-dwellers feed upon serpents and lizards and such creeping things, -and they use a language which resembles no other, for in it they squeak -just like bats. - -184. From the Garmantians at a distance again of ten days' journey there -is another hill of salt and spring of water, and men dwell round -it called Atarantians, who alone of all men about whom we know are -nameless; for while all taken together have the name Atarantians, -each separate man of them has no name given to him. These utter curses -against the Sun when he is at his height, 166 and moreover revile him -with all manner of foul terms, because he oppresses them by his burning -heat, both themselves and their land. After this at a distance of ten -days' journey there is another hill of salt and spring of water, and men -dwell round it. Near this salt hill is a mountain named Atlas, which is -small in circuit and rounded on every side; and so exceedingly lofty is -it said to be, that it is not possible to see its summits, for clouds -never leave them either in the summer or in the winter. This the natives -say is the pillar of the heaven. After this mountain these men got their -name, for they are called Atlantians; and it is said that they neither -eat anything that has life nor have any dreams. - -185. As far as these Atlantians I am able to mention in order the names -of those who are settled in the belt of sand; but for the parts beyond -these I can do so no more. However, the belt extends as far as the -Pillars of Heracles and also in the parts outside them: and there is -a mine of salt in it at a distance of ten days' journey from the -Atlantians, and men dwelling there; and these all have their houses -built of the lumps of salt, since these parts of Libya which we have now -reached 167 are without rain; for if it rained, the walls being made of -salt would not be able to last: and the salt is dug up there both white -and purple in colour. 168 Above the sand-belt, in the parts which are in -the direction of the South Wind and towards the interior of Libya, the -country is uninhabited, without water and without wild beasts, rainless -and treeless, and there is no trace of moisture in it. - -186. I have said that from Egypt as far as the lake Tritonis Libyans -dwell who are nomads, eating flesh and drinking milk; and these do not -taste at all of the flesh of cows, for the same reason as the Egyptians -also abstain from it, nor do they keep swine. Moreover the women of -the Kyrenians too think it not right to eat cows' flesh, because of the -Egyptian Isis, and they even keep fasts and celebrate festivals for her; -and the women of Barca, in addition from cows' flesh, do not taste of -swine either. - -187. Thus it is with these matters: but in the region to the West of -lake Tritonis the Libyans cease to be nomads, and they do not practise -the same customs, nor do to their children anything like that which -the nomads are wont to do; for the nomad Libyans, whether all of them -I cannot say for certain, but many of them, do as follows:--when their -children are four years old, they burn with a greasy piece of sheep's -wool the veins in the crowns of their heads, and some of them burn -the veins of the temples, so that for all their lives to come the cold -humour may not run down from their heads and do them hurt: and for this -reason it is (they say) that they are so healthy; for the Libyans are in -truth the most healthy of all races concerning which we have knowledge, -whether for this reason or not I cannot say for certain, but the most -healthy they certainly are: and if, when they burn the children, a -convulsion comes on, they have found out a remedy for this; for they -pour upon them the water of a he-goat and so save them. I report that -which is reported by the Libyans themselves. - -188. The following is the manner of sacrifice which the nomads -have:--they cut off a part of the animal's ear as a first offering and -throw it over the house, 169 and having done this they twist its neck. -They sacrifice only to the Sun and the Moon; that is to say, to these -all the Libyans sacrifice, but those who dwell round the lake Tritonis -sacrifice most of all to Athene, and next to Triton and Poseidon. - -189. It would appear also that the Hellenes made the dress and the aigis -of the images of Athene after the model of the Libyan women; for except -that the dress of the Libyan women is of leather, and the tassels which -hang from their aigis are not formed of serpents but of leather thongs, -in all other respects Athene is dressed like them. Moreover the name too -declares that the dress of the figures of Pallas has come from Libya, -for the Libyan women wear over their other garments bare goat-skins -(aigeas) with tasselled fringes and coloured over with red madder, and -from the name of these goat-skins the Hellenes formed the name aigis. -I think also that in these regions first arose the practice of crying -aloud during the performance of sacred rites, for the Libyan women do -this very well. 170 The Hellenes learnt from the Libyans also the yoking -together of four horses. - -190. The nomads bury those who die just in the same manner as the -Hellenes, except only the Nasamonians: these bury bodies in a sitting -posture, taking care at the moment when the man expires to place -him sitting and not to let him die lying down on his back. They have -dwellings composed of the stems of asphodel entwined with rushes, and -so made that they can be carried about. Such are the customs followed by -these tribes. - -191. On the West of the river Triton next after the Auseans come Libyans -who are tillers of the soil, and whose custom it is to possess fixed -habitations; and they are called Maxyans. They grow their hair long on -the right side of their heads and cut it short upon the left, and smear -their bodies over with red ochre. These say that they are of the men who -came from Troy. - -This country and the rest of Libya which is towards the West is both -much more frequented by wild beasts and much more thickly wooded than -the country of the nomads: for whereas the part of Libya which is -situated towards the East, where the nomads dwell, is low-lying and -sandy up to the river Triton, that which succeeds it towards the West, -the country of those who till the soil, is exceedingly mountainous and -thickly-wooded and full of wild beasts: for in the land of these are -found both the monstrous serpent and the lion and the elephant, and -bears and venomous snakes and horned asses, besides the dog-headed men, -and the headless men with their eyes set in their breasts (at least -so say the Libyans about them), and the wild men and wild women, and a -great multitude of other beasts which are not fabulous like these. 171 - -192. In the land of the nomads however there exist none of these, but -other animals as follows:--white-rump antelopes, gazelles, buffaloes, -asses, not the horned kind but others which go without water (for in -fact these never drink), oryes, 172 whose horns are made into the sides -of the Phenician lyre (this animal is in size about equal to an ox), -small foxes, hyenas, porcupines, wild rams, wolves, 173 jackals, -panthers, boryes, land-crocodiles about three cubits in length and very -much resembling lizards, ostriches, and small snakes, each with one -horn: these wild animals there are in this country, as well as those -which exist elsewhere, except the stag and the wild-boar; but Libya has -no stags nor wild boars at all. Also there are in this country three -kinds of mice, one is called the "two-legged" mouse, another the zegeris -(a name which is Libyan and signifies in the Hellenic tongue a "hill"), -and a third the "prickly" mouse. 174 There are also weasels produced in -the silphion, which are very like those of Tartessos. Such are the wild -animals which the land of the Libyans possesses, so far as we were able -to discover by inquiries extended as much as possible. - -193. Next to the Maxyan Libyans are the Zauekes, 175 whose women drive -their chariots for them to war. - -194. Next to these are the Gyzantes, 176 among whom honey is made in -great quantity by bees, but in much greater quantity still it is said -to be made by men, who work at it as a trade. However that may be, these -all smear themselves over with red ochre and eat monkeys, which are -produced in very great numbers upon their mountains. - -195. Opposite these, as the Carthaginians say, there lies an island -called Kyrauis, two hundred furlongs in length but narrow, to which one -may walk over from the mainland; and it is full of olives and vines. -In it they say there is a pool, from which the native girls with birds' -feathers smeared over with pitch bring up gold-dust out of the mud. -Whether this is really so I do not know, but I write that which is -reported; and nothing is impossible, 177 for even in Zakynthos I saw -myself pitch brought up out of a pool of water. There are there several -pools, and the largest of them measures seventy feet each way and is -two fathoms in depth. Into this they plunge a pole with a myrtle-branch -bound to it, and then with the branch of the myrtle they bring up pitch, -which has the smell of asphalt, but in other respects it is superior to -the pitch of Pieria. This they pour into a pit dug near the pool; and -when they have collected a large quantity, then they pour it into the -jars from the pit: and whatever thing falls into the pool goes under -ground and reappears in the sea, which is distant about four furlongs -from the pool. Thus then the report about the island lying near the -coast of Libya is also probably enough true. - -196. The Carthaginians say also this, namely that there is a place in -Libya and men dwelling there, outside the Pillars of Heracles, to whom -when they have come and have taken the merchandise forth from their -ships, they set it in order along the beach and embark again in their -ships, and after that they raise a smoke; and the natives of the country -seeing the smoke come to the sea, and then they lay down gold as an -equivalent for the merchandise and retire to a distance away from the -merchandise. The Carthaginians upon that disembark and examine it, -and if the gold is in their opinion sufficient for the value of the -merchandise, they take it up and go their way; but if not, they -embark again in their ships and sit there; and the others approach and -straightway add more gold to the former, until they satisfy them: -and they say that neither party wrongs the other; for neither do the -Carthaginians lay hands on the gold until it is made equal to the value -of their merchandise, nor do the others lay hands on the merchandise -until the Carthaginians have taken the gold. - -197. These are the Libyan tribes whom we are able to name; and of these -the greater number neither now pay any regard to the king of the Medes -nor did they then. Thus much also I have to say about this land, namely -that it is occupied by four races and no more, so far as we know; and -of these races two are natives of the soil and the other two not so; for -the Libyans and the Ethiopians are natives, the one race dwelling in -the Northern parts of Libya and the other in the Southern, while the -Phenicians and the Hellenes are strangers. - -198. I think moreover that (besides other things) in goodness of soil -Libya does not very greatly excel 178 as compared with Asia or Europe, -except only the region of Kinyps, for the same name is given to the land -as to the river. This region is equal to the best of lands in bringing -forth the fruit of Demeter, 179 nor does it at all resemble the rest of -Libya; for it has black soil and is watered by springs, and neither has -it fear of drought nor is it hurt by drinking too abundantly of rain; -for rain there is in this part of Libya. Of the produce of the crops -the same measures hold good here as for the Babylonian land. And that is -good land also which the Euesperites occupy, for when it bears best it -produces a hundred-fold, but the land in the region of Kinyps produces -sometimes as much as three-hundred-fold. - -199. Moreover the land of Kyrene, which is the highest land of the part -of Libya which is occupied by nomads, has within its confines three -seasons of harvest, at which we may marvel: for the parts by the -sea-coasts first have their fruits ripe for reaping and for gathering -the vintage; and when these have been gathered in, the parts which lie -above the sea-side places, those situated in the middle, which they call -the hills, 180 are ripe for the gathering in; and as soon as this middle -crop has been gathered in, that in the highest part of the land comes -to perfection and is ripe; so that by the time the first crop has been -eaten and drunk up, the last is just coming in. Thus the harvest for the -Kyrenians lasts eight months. Let so much as has been said suffice for -these things. - -200. Now when the Persian helpers of Pheretime, 181 having been sent -from Egypt by Aryandes, had arrived at Barca, they laid siege to the -city, proposing to the inhabitants that they should give up those who -were guilty of the murder of Arkesilaos: but as all their people had -taken a share in the guilt, they did not accept the proposals. Then they -besieged Barca for nine months, both digging underground passages which -led to the wall and making vigorous attacks upon it. Now the passages -dug were discovered by a worker of bronze with a shield covered over -with bronze, who had thought of a plan as follows:--carrying it round -within the wall he applied it to the ground in the city, and whereas -the other places to which he applied it were noiseless, at those places -where digging was going on the bronze of the shield gave a sound; and -the men of Barca would make a countermine there and slay the Persians -who were digging mines. This then was discovered as I have said, and the -attacks were repulsed by the men of Barca. - -201. Then as they were suffering hardship for a long time and many were -falling on both sides, and especially on that of the Persians, Amasis -the commander of the land-army contrived as follows:--perceiving that the -Barcaians were not to be conquered by force but might be conquered by -guile, he dug by night a broad trench and over it he laid timber of no -great strength, and brought earth and laid it above on the top of the -timber, making it level with the rest of the ground: then at daybreak he -invited the men of Barca to a parley; and they gladly consented, and -at last they agreed to make a treaty: and the treaty they made with one -another was taken over the hidden trench, namely that so long as this -earth should continue to be as it was, so long the oath should remain -firm, and that the men of Barca should promise to pay tribute of due -amount to the king, and the Persians should do no further violence to -the men of Barca. 182 After the oath the men of Barca trusting to these -engagements both went forth themselves from their city and let any who -desired it of the enemy pass within their walls, having opened all the -gates; but the Persians first broke down the concealed bridge and then -began to run inside the city wall. And the reason why they broke down -the bridge which they had made was that they might keep their oaths, -since they had sworn to the men of Barca that the oath should remain -firm continually for so long time as the earth should remain as it then -was, but after that they had broken it down, the oath no longer remained -firm. - -202. Now the most guilty of the Barcaians, when they were delivered to -her by the Persians, Pheretime impaled in a ring round about the wall; -and she cut off the breasts of their wives and set the wall round with -these also in order: but the rest of the men of Barca she bade the -Persians carry off as spoil, except so many of them as were of the -house of Battos and not sharers in the guilt of the murder; and to these -Pheretime gave the city in charge. - -203. So the Persians having made slaves of the rest of the Barcaians -departed to go back: and when they appeared at the gates of the city of -Kyrene, the Kyrenians let them go through their town in order to avoid -neglect of some oracle. Then as the army was going through, Badres the -commander of the fleet urged that they should capture the city, but -Amasis the commander of the land-army would not consent to it; for -he said that they had been sent against no other city of the Hellenes -except Barca. When however they had passed through and were encamping on -the hill of Zeus Lycaios, they repented of not having taken possession -of Kyrene; and they endeavoured again to pass into it, but the men of -Kyrene would not allow them. Then upon the Persians, although no one -fought against them, there fell a sudden panic, and they ran away for -about sixty furlongs and then encamped. And when the camp had been -placed here, there came to it a messenger from Aryandes summoning them -back; so the Persians asked the Kyrenians to give them provisions for -their march and obtained their request; and having received these, they -departed to go to Egypt. After this the Libyans took them up, 183 and -killed for the sake of their clothes and equipment those of them who -at any time were left or straggled behind, until at last they came to -Egypt. - -204. This army of the Persians reached Euesperides, and this was their -furthest point in Libya: and those of the Barcaians whom they had -reduced to slavery they removed again from Egypt and brought them to -the king, and king Dareios gave them a village in the land of Bactria in -which to make a settlement. To this village they gave the name of Barca, -and it still continued to be inhabited by them even down to my own time, -in the land of Bactria. - -205. Pheretime however did not bring her life happily to an end any more -than they: for as soon as she had returned from Libya to Egypt after -having avenged herself on the Barcaians, she died an evil death, having -become suddenly full of worms while yet alive: for, as it seems, too -severe punishments inflicted by men prove displeasing 184 to the gods. -Such and so great was the punishment inflicted by Pheretime the wife of -Battos on the men of Barca. - ----------- - - - -NOTES TO BOOK IV. - -1 [ Some enterprises had been entrusted to others, e.g. the attack -on Samos; but this had not been the case with the capture of Babylon, -therefore some Editors have proposed corrections, e.g. {au tou} -(Schweighaeuser), and {autika} (Stein).] - -2 [ See i. 106.] - -3 [ {tes ano 'Asies}: this means Eastern Asia as distinguished from the -coasts of Asia Minor; see i. 103 and 177.] - -4 [ {katapausantes}: the expression is awkward if meant to be equivalent -to {kai katepausan}, but it is hardly improved by the alteration to -{katapausontes}. Perhaps the clause is out of place.] - -5 [ {ponos}.] - -6 [ {peristixantes}: so the two best MSS.; others have {peristesantes} -or {peristexantes}. The word {peristixantes} would be from {peristikho}, -equivalent to {peristikhizo}, and is acknowledged in this sense by -Hesychius.] - -7 [ The connexion is not clear either at the beginning of the chapter or -here. This clause would seem to be a repetition of that at the beginning -of the chapter, and that which comes between should be an explanation -of the reason why the slaves are blinded. As it stands, however, we -can only refer it to the clause which follows, {ou gar arotai eisi alla -nomades}, and even so there is no real solution of the difficulty, for -it is not explained why nomads should have blinded slaves. Perhaps -the best resource is to suppose that some part of the explanation, in -connexion with the manner of dealing with the milk, has been lost.] - -8 [ {te per}: a conjectural emendation for {e per}, "which is a very -great lake".] - -9 [ {epi touton arkhonton}: the word {arkhonton} is omitted in some MSS. -and by some Editors.] - -10 [ {sagarin}.] - -11 [ {tous basileious}: so Wesseling. The MSS. have {tous basileas}, -"the kings," which may perhaps be used here as equivalent to {tous -basileious}: some Editors, including Stein, adopt the conjecture {tou -basileos}, "from the youngest of them who, was king, those who," etc.] - -12 [ {tou basileos}: some Editors read by conjecture {Skolotou -basileos}, "after their king Scolotos".] - -1201 [ {katazonnumenon}: or {kata tade zonnumenon}, "girded in this -manner".] - -13 [ {mekhanesasthai ten metera Skuthe}: the better MSS. read -{mekhanasthai} and {Skuthen}: the meaning seems doubtful, and some -Editors would omit the clause as an interpolation.] - -14 [ {pros pollous deomenon}: the better MSS. read {pro pollou deomena}. -The passage has been emended in various ways, e.g. {pros pollous deoi -menontas} (Buttmann), {pros pollous menontas} (Bredow), {pro spodou -deomenon} (Stein).] - -15 [ {poiesas}: some authorities have {eipas}.] - -16 [ Italy means for Herodotus only the Southern part of the peninsula.] - -17 [ {diekosioisi}: so the best authorities; others have -{priekosioisi}.] - -18 [ {'Italioteon}, i.e. Hellenic settlers in Italy.] - -19 [ {to agalmati to 'Apollonos}: {agalma} is used for anything -dedicated to a god, most commonly the sacred image.] - -20 [ {katuperthe}: "above," i.e. beyond them towards the North. -Similarly when dealing with Libya the writer uses the same word of those -further from the coast towards the South; see ch. 174.] - -21 [ {en autoisi toisi epesi poieon}: "even in the verses which he -composed," in which he might be expected as a poet to go somewhat beyond -the literal truth.] - -22 [ Or, "Alizonians".] - -23 [ {'Olbiopolitas}.] - -24 [ See ch. 101, where the day's journey is reckoned at 200 stades (23 -English miles).] - -25 [ The meaning of {eremos} here is not waste and barren land, but land -without settled inhabitants.] - -26 [ i.e. "Man-eaters".] - -27 [ This is the reading of the MSS., but it is not consistent with -the distance given in ch. 101, nor with the actual facts: some Editors -therefore read "four" instead of "fourteen".] - -28 [ i.e. "Cliffs".] - -29 [ i.e. "Black-cloaks".] - -30 [ {'Argippaioi}: it is not certain that this is the form which ought -to be read here: Latin writers make the name "Arimphaei," and in some -MSS. it is given here as {'Orgempaioi}.] - -31 [ {agalmati}.] - -32 [ {ta genesia}.] - -33 [ Or, "violent".] - -34 [ Od. iv. 85.] - -35 [ {e phuonta phuein mogis}.] - -36 [ {prosthekas}, "additions".] - -37 [ i.e. of Apollo and Artemis.] - -3701 [ Omitting {legon}.] - -38 [ The word "Asia" is not contained in the MSS. and need not be -inserted in the text, but it is implied, if not expressed; see chap. -41.] - -39 [ {aktai}.] - -40 [ {ou legousa ei me nomo}.] - -41 [ i.e. 100,000 fathoms, equivalent to 1000 stades; see ii. 6, note -10.] - -42 [ {oude sumballein axie}.] - -43 [ ii. 158.] - -4301 [ {brota}: some MSS. have {probata} "cattle".] - -44 [ {omoia parekhomene}: the construction is confused, but the meaning -is that all but the Eastern parts are known to be surrounded by sea.] - -45 [ {logion}: some MSS. have {logimon}, "of reputation".] - -46 [ Stein reads {eisi de} for {eisi de}, and punctuates so that the -meaning is, "it has become the greatest of all rivers in the following -manner:--besides other rivers which flow into it, those which especially -make it great are as follows".] - -47 [ {pente men oi}: this perhaps requires emendation, but the -corrections proposed are hardly satisfactory, e.g. {pente megaloi} or -{pente monoi}.] - -48 [ Or "Skios": called by Thucydides "Oskios" (ii. 96).] - -49 [ {eti}: most of the MSS. give {esti}, which is adopted by some -Editors.] - -50 [ "Sacred Ways".] - -51 [ {Gerreon}: in some MSS. {Gerrou}, "the region called Gerros".] - -52 [ {tesserakonta}: some Editors have altered this number, but without -authority or sufficient reason.] - -53 [ {di eremou}: see note 25 on ch. 18. The region here spoken of is -that between the Gerrians and the agricultural Scythians.] - -5301 [ {es touto elos}: i.e. the Dneiper-Liman. (The Medicean and -Florentine MSS. read {es to elos}, not {es to telos}, as hitherto -reported.)] - -54 [ {eon embolon tes khores}.] - -55 [ {Metros}: i.e. the Mother of the gods, Kybele, cp. ch. 76; some -less good authorities have {Demetros}.] - -56 [ {reei de}: most MSS. have {reei men gar}.] - -57 [ Or, "Apia".] - -58 [ Or, "Goitosyros".] - -59 [ The MSS. have also "Arippasa" and "Artimpasa".] - -60 [ The authorities have also "Thagimasa" and "Thamimasidas".] - -61 [ {ton arkheion}: some read by conjecture {en to arkheio}, "at the -seat of government," or "in the public place".] - -62 [ {eson t' epi stadious treis}.] - -63 [ {upo ton kheimonon}.] - -64 [ {akinakes}.] - -65 [ {agalma}: see note 19 on ch. 15.] - -66 [ {kata per baitas}.] - -67 [ Or, "and put them together in one bundle".] - -68 [ See i. 105.] - -69 [ {kuperou}: it is not clear what plant is meant.] - -70 [ i.e. for this purpose. The general use of bronze is attested by ch. -81.] - -71 [ {ode anabibazontes, epean k.t.l}: the reference of {ode} is -directly to the clause {epean----trakhelou}, though in sense it refers -equally to the following, {katothen de k.t.l}. Some Editors punctuate -thus, {ode anabibazontes epean} and omit {de} after {katothen}, making -the reference of {ode} to the latter clause alone.] - -72 [ {oruontai}, as in iii. 117, but here they howl for pleasure.] - -73 [ Like the Egyptians for example, cp. ii. 91.] - -74 [ {mete ge on allelon}: the MSS. have {me ti ge on allelon}. Most -Editors read {allon} for {allelon} and alter the other words in various -ways ({me toi ge on, me toigaron} etc.), taking {me} as in {me oti} (ne -dicam aliorum). The reading which I have adopted is based on that of -Stein, who reads {mete teon allon} and quotes vii. 142, {oute ge alloisi -'Ellenon oudamoisi, umin de de kai dia panton ekista}. With {allon} the -meaning is, "rejecting those of other nations and especially those of -the Hellenes". For the use of {me} after {pheugein} cp. ii. 91.] - -75 [ Or, according to some MSS., "as they proved in the case of -Anacharsis and afterwards of Skyles".] - -76 [ {gen pollen}.] - -77 [ {epitropou}.] - -78 [ {peplastai}: some authorities give {pepaistai}, "has been invented -as a jest".] - -79 [ {es kheiras agesthai}.] - -7901 [ {o theos}.] - -80 [ {diepresteuse}: this or {epresteuse} is the reading of most of the -MSS. The meaning is uncertain, since the word does not occur elsewhere. -Stein suggests that it may mean "scoffed (at the Scythians)". Various -conjectures have been tried, e.g. {diedresteuse}, {diedrepeteuse}, etc.] - -81 [ {os Skuthas einai}: cp. ii. 8. Some (e.g. Dindorf and Baehr) -translate "considering that they are Scythians," i.e. for a nation so -famous and so widely extended.] - -82 [ i.e. about 5300 gallons.] - -83 [ {epi to iro}: the MSS. mostly have {epi iro}, and Stein adopts the -conjecture {epi rio}, "on a projecting point". The temple would be that -of {Zeus ourios} mentioned in ch. 87. (In the Medicean MS. the omitted -{i} is inserted above the line beforethe {r}, not directly over it, as -represented by Stein, and the accent is not omitted.)] - -84 [ {stadioi}, and so throughout.] - -85 [ i.e. 1,110,000.] - -86 [ i.e. 330,000.] - -8601 [ {stelas}, i.e. "square blocks"; so also in ch. 91.] - -87 [ i.e. 700,000.] - -8701 [ {os emoi dokeei sumballomeno}, "putting the evidence together".] - -88 [ {pasi deka}: probably a loose expression like {ta panta muria}, -iii. 74.] - -89 [ {psoren}, "mange".] - -90 [ Or (less probably) "Skyrmiadai".] - -91 [ {Salmoxin}: some inferior MSS. have {Zalmoxin}, or {Zamolxin}, and -the spelling in other writers varies between these forms.] - -92 [ {daimona}, sometimes used for deified men as distinguished from -gods, cp. ch. 103.] - -93 [ {dia penteteridos}.] - -94 [ {bathutera}.] - -95 [ {ou to asthenestato sophiste}. No depreciation seems to be intended -here.] - -96 [ {andreona}.] - -97 [ i.e. the Mediterranean: or the passage may mean simply, "Thrace -runs out further into the sea than Scythia".] - -98 [ {gounon}.] - -99 [ More literally, "I say this, so far as it is allowed to compare, -etc. Such is the form of the Tauric land".] - -100 [ {ede}. The Agathyrsians however have not been mentioned before in -this connection.] - -101 [ {stadia}.] - -102 [ {tes Skuthikes ta epikarsia}, i.e. the lines running from West to -East.] - -103 [ {epanakhthentes}: so the Medicean MS. and another: the rest have -{epanakhthentas}. Some Editors read by conjecture {apeneikhthentas}, -"cast away on their coast".] - -104 [ {neoisi}.] - -105 [ {trieteridas}.] - -106 [ Or, "were driven out".] - -107 [ {phtheirotrageousi}.] - -108 [ Or, "Aiorpata," and "aior" below.] - -109 [ i.e. the Royal Scythians: see ch. 20.] - -110 [ {epi touto}, the reading of the Aldine edition. The MSS. have {epi -touto}. Stein suggests {dia touto}.] - -111 [ {ou peisometha}: some MSS. read {ouk oisometha}. Editors have -emended by conjecture in various ways, e.g. {ou periopsometha}, "we -shall not allow it"; {oi epoisometha} or {oi epeisometha}, "we shall go -out to attack him"; {aposometha}, "we shall repel him".] - -112 [ {paras}, or {pasai}, belonging to {gunaikes}.] - -113 [ {khersou}, "dry".] - -114 [ Perhaps the same as the "Hyrgis" mentioned in ch. 57. Some Editors -read "Hyrgis" in this passage.] - -115 [ See ch. 119.] - -116 [ {klaiein lego}.] - -117 [ {touto esti e apo Skutheon resis}: this refers to the last words, -{klaiein lego}. Most Editors have doubts about the genuineness of the -sentence, regarding it a marginal gloss which has crept into the text; -but perhaps without sufficient reason.] - -118 [ Or, "with some slight effect on the course of the war".] - -119 [ See i. 216.] - -120 [ {eremothentes tou omilou}.] - -121 [ {iesan tes phones}.] - -122 [ {e mia kai Sauromatai}: some Editors read {e meta Sauromateon}. -The MSS. give {e mia Sauromatai} (some {Sauromateon}). Stein inserts -{kai}.] - -123 [ {khairontes eleutheroi}.] - -124 [ The list includes only those who voted in favour of the proposal -of Histiaios (i.e. Miltiades is not included in it): hence perhaps Stein -is right in suggesting some change in the text, e.g. {oi diapherontes te -ten psephon basileos kai eontes logou pleistou}. The absence of the -name of Coes is remarked by several commentators, who forget that he had -accompanied Dareios: see ch. 97.] - -125 [ Or, "and even so they found the passage of the river with -difficulty".] - -126 [ {en Persesi}.] - -127 [ i.e. 80,000.] - -128 [ {gar}: some MSS. read {de}; so Stein and other Editors.] - -129 [ i.e. Castor and Polydeukes the sons of Tyndareus, who were among -the Argonauts.] - -130 [ {Phera} (genitive).] - -131 [ From {ois} "sheep" and {lukos} "wolf" ({oin en lukoisi}).] - -132 [ {phule}, the word being here apparently used loosely.] - -133 [ {'Erinuon}.] - -134 [ {meta touto upemeine touto touto}: some Editors mark a lacuna -after {upemeine}, or supply some words like {sunebe de}: "after this the -children survived, and the same thing happened also in Thera, etc".] - -135 [ Or, "Grinos".] - -136 [ {Euphemides}: the MSS. have {Euthumides}: the correction is from -Pindar, Pyth. iv. 455.] - -137 [ {onax}, the usual form of address to Apollo; so in ch. 155.] - -138 [ Or, "Axos".] - -139 [ i.e. Aristoteles, Pind. Pyth. v. 87.] - -140 [ {metaxu apolipon}.] - -141 [ Or, "it happened both to himself and to the other men of Thera -according to their former evil fortune"; but this would presuppose the -truth of the story told in ch. 151, and {paligkotos} may mean simply -"adverse" or "hostile".] - -142 [ {eontes tosoutoi osoi k.t.l.} They could hardly have failed to -increase in number, but no new settlers had been added.] - -143 [ {usteron elthe gas anadaiomenes}, "too late for the division of -land".] - -144 [ Or, "Thestis".] - -145 [ The MSS. give also "Aliarchos" and "Learchos".] - -146 [ {mathon ekasta}.] - -147 [ {ton terioikon}: i.e. conquered Libyans.] - -148 [ {nesioteon panton}: i.e. the natives of the Cyclades, cp. vi. 99.] - -149 [ {amphirruton ten Kurenen einai}: some Editors read by conjecture -{ten amphirruton Kurenen einai} (or {Kurenen ten amph, einai}), "that -Kyrene was the place flowed round by water".] - -150 [ {pselion}.] - -151 [ Or, "Giligammai".] - -152 [ i.e. the plant so called, figured on the coins of Kyrene and -Barca.] - -153 [ Or, "Asbytai".] - -154 [ i.e. further from the coast, so {katuperthe}, ch. 174 etc., cp. -ch. 16.] - -155 [ Or "Cabales".] - -156 [ See i. 216.] - -157 [ Distinct from the people of the same name mentioned in ch. 183: -those here mentioned are called "Gamphasantes" by Pliny.] - -158 [ {glukuteta}, "sweetness".] - -159 [ {allen te ekatomben kai de kai}.] - -160 [ {epithespisanta to tripodi}, which can hardly mean "prophesied -sitting upon the tripod".] - -161 [ Lit. "the men come together regularly to one place within three -months," which seems to mean that meetings are held every three months, -before one of which the child is brought.] - -162 [ See ii. 42.] - -163 [ i.e. in the middle of the morning.] - -164 [ {tripsin}: the "feel" to the touch: hence it might mean either -hardness or softness according to the context.] - -165 [ {troglodutas}: "Troglodytes".] - -166 [ {uperballonti}: "when his heat is greatest".] - -167 [ {ede}.] - -168 [ Or "red".] - -169 [ {domon}: Reiske reads {omon} by conjecture, "over his shoulder".] - -170 [ Or (according to some MSS.), "practise this much and do it well".] - -171 [ {akatapseusta}. Several Editors have adopted the conjecture -{katapseusta}, "other fabulous beasts".] - -172 [ {orues}: perhaps for {oruges} from {orux}, a kind of antelope.] - -173 [ {diktues}: the meaning is uncertain.] - -174 [ {ekhinees}, "urchins".] - -175 [ Or "Zabykes".] - -176 [ Or "Zygantes".] - -177 [ {eie d' an pan}: cp. v. 9. Some translate, "and this might well be -so".] - -178 [ {oud' areten einai tis e Libue spoudaie}.] - -179 [ i.e. corn; cp. i. 193.] - -180 [ {bounous}.] - -181 [ See ch. 167.] - -182 [ {meden allo neokhmoun kata Barkaious}: cp. v. 19.] - -183 [ {paralabontes}.] - -184 [ {epiphthonoi}.] - - - - - - - - - - - - -End of the Project Gutenberg EBook of The History Of Herodotus, by Herodotus - -*** END OF THIS PROJECT GUTENBERG EBOOK THE HISTORY OF HERODOTUS *** - -***** This file should be named 2707.txt or 2707.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/7/0/2707/ - -Produced by John Bickers, Dagny, and David Widger - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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