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Tiresias: The Ancient Mediterranean Religions Source Database



4471
Diodorus Siculus, Historical Library, 1.42.1


nan The First Book of Diodorus being divided because of its length into two volumes, the first contains the preface of the whole treatise and the accounts given by the Egyptians of the genesis of the world and the first forming of the universe; then he tells of the gods who founded cities in Egypt and named them after themselves, of the first men and the earliest manner of life, of the honour paid to the immortals and the building of their temples to them, then of the topography of Egypt and the marvels related about the river Nile, and also of the causes of its flooding and the opinions thereupon of the historians and the philosophers as well as the refutation of each writer.


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1. Diodorus Siculus, Historical Library, 1.10-1.41, 1.43-1.44, 1.69-1.98, 2.1-2.2, 2.38-2.39 (1st cent. BCE - 1st cent. BCE)

1.10. 1.  Now the Egyptians have an account like this: When in the beginning the universe came into being, men first came into existence in Egypt, both because of the favourable climate of the land and because of the nature of the Nile. For this stream, since it produces much life and provides a spontaneous supply of food, easily supports whatever living things have been engendered; for both the root of the reed and the lotus, as well as the Egyptian bean and corsaeon, as it is called, and many other similar plants, supply the race of men with nourishment all ready for use.,2.  As proof that animal life appeared first of all in their land they would offer the fact that even at the present day the soil of the Thebaid at certain times generates mice in such numbers and of such size as to astonish all who have witnessed the phenomenon; for some of them are fully formed as far as the breast and front feet and are able to move, while the rest of the body is unformed, the clod of earth still retaining its natural character.,3.  And from this fact it is manifest that, when the world was first taking shape, the land of Egypt could better than any other have been the place where mankind came into being because of the well-tempered nature of its soil; for even at the present time, while the soil of no other country generates any such things, in it alone certain living creatures may be seen coming into being in a marvellous fashion.,4.  In general, he says that if in the flood which occurred in the time of Deucalion most living things were destroyed, it is probable that the inhabitants of southern Egypt survived rather than any others, since their country is rainless for the most part; or if, as some maintain, the destruction of living things was complete and the earth then brought forth again new forms of animals, nevertheless, even on such a supposition the first genesis of living things fittingly attaches to this country.,5.  For when the moisture from the abundant rains, which fell among other peoples, was mingled with the intense heat which prevails in Egypt itself, it is reasonable to suppose that the air became very well tempered for the first generation of all living things.,6.  Indeed, even in our day during the inundations of Egypt the generation of forms of animal life can clearly be seen taking place in the pools which remain the longest;,7.  for, whenever the river has begun to recede and the sun has thoroughly dried the surface of the slime, living animals, he says, take shape, some of them fully formed, but some only half so and still actually united with the very earth. 1.11. 1.  Now the men of Egypt, he says, when ages ago they came into existence, as they looked up at the firmament and were struck with both awe and wonder at the nature of the universe, conceived that two gods were both eternal and first, namely, the sun and the moon, whom they called respectively Osiris and Isis, these appellations having in each case been based upon a certain meaning in them.,2.  For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things.,3.  And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in ev'ry ray; while Orpheus says: And this is why men call him Shining One And Dionysus.,4.  Some say that Osiris is also represented with the cloak of fawn-skin about his shoulders as imitating the sky spangled with the stars. As for Isis, when translated the word means "ancient," the name having been given her because her birth was from everlasting and ancient. And they put horns on her head both because of the appearance which she has to the eye when the moon is crescent-shaped, and because among the Egyptians a cow is held sacred to her.,5.  These two gods, they hold, regulate the entire universe, giving both nourishment and increase to all things by means of a system of three seasons which complete the full cycle through an unobservable movement, these being spring and summer and winter; and these seasons, though in nature most opposed to one another, complete the cycle of the year in the fullest harmony. Moreover, practically all the physical matter which is essential to the generation of all things is furnished by these gods, the sun contributing the fiery element and the spirit, the moon the wet and the dry, and both together the air; and it is through these elements that all things are engendered and nourished.,6.  And so it is out of the sun and moon that the whole physical body of the universe is made complete; and as for the five parts just named of these bodies — the spirit, the fire, the dry, as well as the wet, and, lastly, the air-like — just as in the case of a man we enumerate head and hands and feet and the other parts, so in the same way the body of the universe is composed in its entirety of these parts. 1.12. 1.  Each of these parts they regard as a god and to each of them the first men in Egypt to use articulate speech gave a distinct name appropriate to its nature.,2.  Now the spirit they called, as we translate their expression, Zeus, and since he was the source of the spirit of life in animals they considered him to be in a sense the father of all things. And they say that the most renowned of the Greek poets also agrees with this when he speaks of this god as The father of men and of gods.,3.  The fire they called Hephaestus, as it is translated, holding him to be a great god and one who contributes much both to the birth and full development of all things.,4.  The earth, again, they looked upon as a kind of vessel which holds all growing things and so gave it the name "mother"; and in like manner the Greeks also call it Demeter, the word having been slightly changed in the course of time; for in olden times they called her Gê Meter (Earth Mother), to which Orpheus bears witness when he speaks of Earth the Mother of all, Demeter giver of wealth.,5.  And the wet, according to them, was called by the men of old Oceanê, which, when translated, means Fostering-mother, though some of the Greeks have taken it to be Oceanus, in connection with whom the poet also speaks of Oceanus source of gods and mother Tethys.,6.  For the Egyptians consider Oceanus to be their river Nile, on which also their gods were born; since, they say, Egypt is the only country in the whole inhabited world where there are many cities which were founded by the first gods, such as Zeus, Helius, Hermes, Apollo, Pan, Eileithyia, and many more.,7.  The air, they say, they called Athena, as the name is translated, and they considered her to be the daughter of Zeus and conceived of her as a virgin, because of fact that the air is by its nature uncorrupted and occupies the highest part of the entire universe; for the latter reason also the myth arose that she was born from the head of Zeus.,8.  Another name given her was Tritogeneia (Thrice-born), because her nature changes three times in the course of the year, in the spring, summer, and winter. They add that she is also called Glaucopis (Blue-eyed), not because she has blue eyes, as some Greeks have held — a silly explanation, indeed — but because the air has a bluish cast.,9.  These five deities, they say, visit all the inhabited world, revealing themselves to men in the form of sacred animals, and at times even appearing in the guise of men or in other shapes; nor is this a fabulous thing, but possible, if these are in very truth the gods who give life to all things.,10.  And also the poet, who visited Egypt and became acquainted with such accounts as these from the lips of the priests, in some place in his writings sets forth as actual fact what has been said: The gods, in strangers' form from alien lands, Frequent the cities of men in ev'ry guise, Observing their insolence and lawful ways. Now so far as the celestial gods are concerned whose genesis is from eternity, this is the account given by the Egyptians. 1.13. 1.  And besides these there are other gods, they say, who were terrestrial, having once been mortals, but who, by reason of their sagacity and the good services which they rendered to all men, attained immortality, some of them having even been kings in Egypt.,2.  Their names, when translated, are in some cases the same as those of the celestial gods, while others have a distinct appellation, such as Helius, Cronus, and Rhea, and also the Zeus who is called Ammon by some, and besides these Hera and Hephaestus, also Hestia, and, finally, Hermes. Helius was the first king of the Egyptians, his name being the same as that of the heavenly star.,3.  Some of the priests, however, say that Hephaestus was their first king, since he was the discoverer of fire and received the rule because of this service to mankind; for once, when a tree on the mountains had been struck by lightning and the forest near by was ablaze, Hephaestus went up to it, for it was winter-time, and greatly enjoyed the heat; as the fire died down he kept adding fuel to it, and while keeping the fire going in this way he invited the rest of mankind to enjoy the advantage which came from it.,4.  Then Cronus became the ruler, and upon marrying his sister Rhea he begat Osiris and Isis, according to some writers of mythology, but, according to the majority, Zeus and Hera, whose high achievements gave them dominion over the entire universe. From these last were sprung five gods, one born on each of the five days which the Egyptians intercalate; the names of these children were Osiris and Isis, and also Typhon, Apollo, and Aphroditê;,5.  and Osiris when translated is Dionysus, and Isis is more similar to Demeter than to any other goddess; and after Osiris married Isis and succeeded to the kingship he did many things of service to the social life of man. 1.14. 1.  Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another.,2.  As proof of the discovery of these fruits they offer the following ancient custom which they still observe: Even yet at harvest time the people make a dedication of the first heads of the grain to be cut, and standing beside the sheaf beat themselves and call upon Isis, by this act rendering honour to the goddess for the fruits which she discovered, at the season when she first did this.,3.  Moreover in some cities, during the Festival of Isis as well, stalks of wheat and barley are carried among the other objects in the procession, as a memorial of what the goddess so ingeniously discovered at the beginning. Isis also established laws, they say, in accordance with which the people regularly dispense justice to one another and are led to refrain through fear of punishment from illegal violence and insolence;,4.  and it is for this reason also that the early Greeks gave Demeter the name Thesmophorus, acknowledging in this way that she had first established their laws. 1.15. 1.  Osiris, they say, founded in the Egyptian Thebaid a city with a hundred gates, which the men of his day named after his mother, though later generations called it Diospolis, and some named it Thebes.,2.  There is no agreement, however, as to when this city was founded, not only among the historians, but even among the priests of Egypt themselves; for many writers say that Thebes was not founded by Osiris, but many years later by a certain king of whom we shall give a detailed account in connection with his period.,3.  Osiris, they add, also built a temple to his parents, Zeus and Hera, which was famous both for its size and its costliness in general, and two golden chapels to Zeus, the larger one to him as god of heaven, the smaller one to him as former king and father of the Egyptians, in which rôle he is called by some Ammon.,4.  He also made golden chapels for the rest of the gods mentioned above, allotting honours to each of them and appointing priests to have charge over these. Special esteem at the court of Osiris and Isis was also accorded to those who should invent any of the arts or devise any useful process;,5.  consequently, since copper and gold mines had been discovered in the Thebaid, they fashioned implements with which they killed the wild beasts and worked the soil, and thus in eager rivalry brought the country under cultivation, and they made images of the gods and magnificent golden chapels for their worship.,6.  Osiris, they say, was also interested in agriculture and was reared in Nysa, a city of Arabia Felix near Egypt, being a son of Zeus; and the name which he bears among the Greeks is derived both from his father and from the birthplace, since he is called Dionysus.,7.  Mention is also made of Nysa by the poet in his Hymns, to the effect that it was in the vicinity of Egypt, when he says: There is a certain Nysa, mountain high, With forests thick, in Phoenicê afar, Close to Aegyptus' streams.,8.  And the discovery of the vine, they say, was made by him near Nysa, and that, having further devised the proper treatment of its fruit, he was the first to drink wine and taught mankind at large the culture of the vine and the use of wine, as well as the way to harvest the grape and to store wine.,9.  The one most highly honoured by him was Hermes, who was endowed with unusual ingenuity for devising things capable of improving the social life of man. 1.16. 1.  It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring.,2.  The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say. 1.17. 1.  of Osiris they say that, being of a beneficent turn of mind, and eager for glory, he gathered together a great army, with the intention of visiting all the inhabited earth and teaching the race of men how to cultivate the vine and sow wheat and barley;,2.  for he supposed that if he made men give up their savagery and adopt a gentle manner of life he would receive immortal honours because of the magnitude of his benefactions. And this did in fact take place, since not only the men of his time who received his gift, but all succeeding generations as well, because of the delight which they take in the foods which were discovered, have honoured those who introduced them as gods most illustrious.,3.  Now after Osiris had established the affairs of Egypt and turned the supreme power over to Isis his wife, they say that he placed Hermes at her side as counsellor because his prudence raised him above the king's other friends, and as general of all the land under his sway he left Heracles, who was both his kinsman and renowned for his valour and physical strength, while as governors he appointed Busiris over those parts of Egypt which lie towards Phoenicia and border upon the sea and Antaeus over those adjoining Ethiopia and Libya; then he himself left Egypt with his army to make his campaign, taking in his company also his brother, whom the Greeks call Apollo.,4.  And it was Apollo, they say, who discovered the laurel, a garland of which all men place about the head of this god above all others. The discovery of ivy is also attributed to Osiris by the Egyptians and made sacred to this god, just as the Greeks also do in the case of Dionysus.,5.  And in the Egyptian language, they say, the ivy is called the "plant of Osiris" and for purposes of dedication is preferred to the vine, since the latter sheds its leaves while the former ever remains green; the same rule, moreover, the ancients have followed in the case of other plants also which are perennially green, ascribing, for instance, the myrtle to Aphroditê and the laurel to Apollo. 1.18. 1.  Now Osiris was accompanied on his campaign, as the Egyptian account goes, by his two sons Anubis and Macedon, who were distinguished for their valour. Both of them carried the most notable accoutrements of war, taken from certain animals whose character was not unlike the boldness of the men, Anubis wearing a dog's skin and Macedon the fore-parts of a wolf; and it is for this reason that these animals are held in honour among the Egyptians.,2.  He also took Pan along on his campaign, who is held in special honour by the Egyptians; for the inhabitants of the land have not only set up statues of him at every temple but have also named a city after him in the Thebaid, called by the natives Chemmo, which when translated means City of Pan. In his company were also men who were experienced in agriculture, such as Maron in the cultivation of the vine, and Triptolemus in the sowing of grain and in every step in the harvesting of it.,3.  And when all his preparations had been completed Osiris made a vow to the gods that he would let his hair grow until his return to Egypt and then made his way through Ethiopia; and this is the reason why this custom with regard to their hair was observed among the Egyptians until recent times, and why those who journeyed abroad let their hair grow until their return home.,4.  While he was in Ethiopia, their account continues, the Satyr people were brought to him, who, they say, have hair upon their loins. For Osiris was laughter-loving and fond of music and the dance; consequently he took with him a multitude of musicians, among whom were nine maidens who could sing and were trained in the other arts, these maidens being those who among the Greeks are called the Muses; and their leader (hegetes), as the account goes, was Apollo, who was for that reason also given the name Musegetes.,5.  As for the Satyrs, they were taken along in the campaign because they were proficient in dancing and singing and every kind of relaxation and pastime; for Osiris was not warlike, nor did he have to organize pitched battles or engagements, since every people received him as a god because of his benefactions.,6.  In Ethiopia he instructed the inhabitants in agriculture and founded some notable cities, and then left behind him men to govern the country and collect the tribute. 1.19. 1.  While Osiris and his army were thus employed, the Nile, they say, at the time of the rising of Sirius, which is the season when the river is usually at flood, breaking out of its banks inundated a large section of Egypt and covered especially that part where Prometheus was governor; and since practically everything in this district was destroyed, Prometheus was so grieved that he was on the point of quitting life wilfully.,2.  Because its water sweeps down so swiftly and with such violence the river was given the name Aëtus; but Heracles, being ever intent upon great enterprises and eager for the reputation of a manly spirit, speedily stopped the flood at its breach and turned the river back into its former course.,3.  Consequently certain of the Greek poets worked the incident into a myth, to the effect that Heracles had killed the eagle which was devouring the liver of Prometheus.,4.  The river in the earliest period bore the name Oceanê, which in Greek is Oceanus; then because of this flood, they say, it was called Aëtus, and still later it was known as Aegyptus after a former king of the land. And the poet also adds his testimony to this when he writes: On the river Aegyptus my curvéd ships I stayed. For it is at Thonis, as it is called, which in early times was the trading-port of Egypt, that the river empties into the sea. Its last name and that which the river now bears it received from the former king Nileus.,5.  Now when Osiris arrived at the borders of Ethiopia, he curbed the river by dykes on both banks, so that at flood-time it might not form stagt pools over the land to its detriment, but that the flood-water might be let upon the countryside, in a gentle flow as it might be needed, through gates which he had built.,6.  After this he continued his march through Arabia along the shore of the Red Sea as far as India and the limits of the inhabited world.,7.  He also founded not a few cities in India, one of which he named Nysa, wishing to leave there a memorial of that city in Egypt where he had been reared. He also planted ivy in the Indian Nysa, and throughout India and those countries which border upon it the plant to this day is still to be found only in this region.,8.  And many other signs of his stay he left in that country, which have led the Indians of a later time to lay claim to the god and say that he was by birth a native of India. 1.20. 1.  Osiris also took an interest in hunting elephants, and everywhere left behind him inscribed pillars telling of his campaign. And he visited all the other nations of Asia as well and crossed into Europe at the Hellespont.,2.  In Thrace he slew Lycurgus, the king of the barbarians, who opposed his undertaking, and Maron, who was now old, he left there to supervise the culture of the plants which he introduced into that land and caused him to found a city to bear his name, which he called Maroneia.,3.  Macedon his son, moreover, he left as king of Macedonia, which was named after him, while to Triptolemus he assigned the care of agriculture in Attica. Finally, Osiris in this way visited all the inhabited world and advanced community life by the introduction of the fruits which are most easily cultivated.,4.  And if any country did not admit of the growing of vine he introduced the drink prepared from barley, which is little inferior to wine in aroma and strength.,5.  On his return to Egypt he brought with him the very greatest presents from every quarter and by reason of the magnitude of his benefactions received the gift of immortality with the approval of all men and honour equal to that offered to the gods of heaven.,6.  After this he passed from the midst of men into the company of the gods and received from Isis and Hermes sacrifices and every other highest honour. These also instituted rites for him and introduced many things of a mystic nature, magnifying in this way the power of the god. 1.21. 1.  Although the priests of Osiris had from the earliest times received the account of his death as a matter not to be divulged, in the course of years it came about that through some of their number this hidden knowledge was published to the many.,2.  This is the story as they give it: When Osiris was ruling over Egypt as its lawful king, he was murdered by his brother Typhon, a violent and impious man; Typhon then divided the body of the slain man into twenty-six pieces and gave one portion to each of the band of murderers, since he wanted all of them to share in the pollution and felt that in this way he would have in them steadfast supporters and defenders of his rule.,3.  But Isis, the sister and wife of Osiris, avenged his murder with the aid of her son Horus, and after slaying Typhon and his accomplices became queen over Egypt.,4.  The struggle between them took place on the banks of the Nile near the village now known as Antaeus, which, they say, lies on the Arabian side of the river and derives its name from that of Antaeus, a contemporary of Osiris, who was punished by Heracles.,5.  Now Isis recovered all the pieces of the body except the privates, and wishing that the burial-place of her husband should remain secret and yet be honoured by all the inhabitants of Egypt, she fulfilled her purpose in somewhat the following manner. Over each piece of the body, as the account goes, she fashioned out of spices and wax a human figure about the size of Osiris;,6.  then summoning the priests group by group, she required all of them an oath that they would reveal to no one the trust which she was going to confide to them, and taking each group of them apart privately she said that she was consigning to them alone the burial of the body, and after reminding them of the benefactions of Osiris she exhorted them to bury his body in their own district and pay honours to him as to a god, and to consecrate to him also some one that they might choose of the animals native to their district, pay it while living the honours which they had formerly rendered to Osiris, and upon its death accord it the same kind of funeral as they had given to him.,7.  And since Isis wished to induce the priests to render these honours by the incentive of their own profit also, she gave them the third part of the country to defray the cost of the worship and service of the gods.,8.  And the priests, it is said, being mindful of the benefactions of Osiris and eager to please the queen who was petitioning them, and incited as well by their own profit, did everything just as Isis had suggested.,9.  It is for this reason that even to this day each group of priests supposes that Osiris lies buried in their district, pays honours to the animals which were originally consecrated to him, and, when these die, renews in the funeral rites for them the mourning for Osiris.,10.  The consecration to Osiris, however, of the sacred bulls, which are given the names Apis and Mnevis, and worship of them as gods were introduced generally among all the Egyptians,,11.  since these animals had, more than any others, rendered aid to those who discovered the fruit of the grain, in connection with both the sowing of the seed and with every agricultural labour from which mankind profits. 1.22. 1.  Isis, they say, after the death of Osiris took a vow never to marry another man, and passed the remainder of her life reigning over the land with complete respect for the law and surpassing all sovereigns in benefactions to her subjects.,2.  And like her husband she also, when she passed from among men, received immortal honours and was buried near Memphis, where her shrine is pointed out to this day in the temple-area of Hephaestus.,3.  According to some writers, however, the bodies of these two gods rest, not in Memphis, but on the border between Egypt and Ethiopia, on the island in the Nile which lies near the city which is called Philae, but is referred to because of this burial as the Holy Field.,4.  In proof of this they point to remains which still survive on this island, both to the tomb constructed for Osiris, which is honoured in common by all the priests of Egypt, and to the three hundred and sixty libation bowls which are placed around it;,5.  for the priests appointed over these bowls fill them each day with milk, singing all the while a dirge in which they call upon the names of these gods.,6.  It is for this reason that travellers are not allowed to set foot on this island. And all the inhabitants of the Thebaid, which is the oldest portion of Egypt, hold it to be the strongest oath when a man swears "by Osiris who lieth in Philae." Now the parts of the body of Osiris which were found were honoured with burial, they say, in the manner described above, but the privates, according to them, were thrown by Typhon into the Nile because no one of his accomplices was willing to take them. Yet Isis thought them as worthy of divine honours as the other parts, for, fashioning a likeness of them, she set it up in the temples, commanded that it be honoured, and made it the object of the highest regard and reverence in the rites and sacrifices accorded to the god.,7.  Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus. 1.23. 1.  The number of years from Osiris and Isis, they say, to the reign of Alexander, who founded the city which bears his name in Egypt, is over ten thousand, but, according to other writers, a little less than twenty-three thousand.,2.  And those who say that the god was born of Semelê and Zeus in Boeotian Thebes are, according to the priests, simply inventing the tale. For they say that Orpheus, upon visiting Egypt and participating in the initiation and mysteries of Dionysus, adopted them and as a favour to the descendants of Cadmus, since he was kindly disposed to them and received honours at their hands, transferred the birth of the god to Thebes; and the common people, partly out of ignorance and partly out of their desire to have the god thought to be a Greek, eagerly accepted his initiatory rites and mysteries.,3.  What led Orpheus to transfer the birth and rites of the god, they say, was something like this.,4.  Cadmus, who was a citizen of Egyptian Thebes, begat several children, of whom one was Semelê; she was violated by an unknown person, became pregt, and after seven months gave birth to a child whose appearance was such as the Egyptians hold had been that of Osiris. Now such a child is not usually brought into the world alive, either because it is contrary to the will of the gods or because the law of nature does not admit of it.,5.  But when Cadmus found out what had taken place, having at the same time a reply from an oracle commanding him to observe the laws of his fathers, he both gilded the infant and paid it the appropriate sacrifices, on the ground that there had been a sort of epiphany of Osiris among men.,6.  The fatherhood of the child he attributed to Zeus, in this way magnifying Osiris and averting slander from his violated daughter; and this is the reason why the tale was given out among the Greeks to the effect that Semelê, the daughter of Cadmus, was the mother of Osiris by Zeus. Now at a later time Orpheus, who was held in high regard among the Greeks for his singing, initiatory rites, and instructions on things divine, was entertained as a guest by the descendants of Cadmus and accorded unusual honours in Thebes.,7.  And since he had become conversant with the teachings of the Egyptians about the gods, he transferred the birth of the ancient Osiris to more recent times, and, out of regard for the descendants of Cadmus, instituted a new initiation, in the ritual of which the initiates were given the account that Dionysus had been born of Semelê and Zeus. And the people observed these initiatory rites, partly because they were deceived through their ignorance, partly because they were attracted to them by the trustworthiness of Orpheus and his reputation in such matters, and most of all because they were glad to receive the god as a Greek, which, as has been said, is what he was considered to be.,8.  Later, after the writers of myths and poets had taken over this account of his ancestry, the theatres became filled with it and among following generations faith in the story grew stubborn and immutable. In general, they say, the Greeks appropriate to themselves the most renowned of both Egyptian heroes and gods, and so also the colonies sent out by them. 1.24. 1.  Heracles, for instance, was by birth an Egyptian, who by virtue of his manly vigour visited a large part of the inhabited world and set up his pillar in Libya;,2.  and their proofs of this assertion they endeavour to draw from the Greeks themselves. For inasmuch as it is generally accepted that Heracles fought on the side of the Olympian gods in their war against the Giants, they say that it in no way accords with the age of the earth for the Giants to have been born in the period when, as the Greeks, Heracles lived, which was a generation before the Trojan War, but rather at the time, as their own account gives it, when mankind first appeared on the earth; for from the latter time to the present the Egyptians reckon more than ten thousand years, but from the Trojan War less than twelve hundred.,3.  Likewise, both the club and the lion's skin are appropriate to their ancient Heracles, because in those days arms had not yet been invented, and men defended themselves against their enemies with clubs of wood and used the hides of animals for defensive armour. They also designate him as the son of Zeus, but about the identity of his mother they say that they know nothing.,4.  The son of Alcmenê, who was born more than ten thousand years later and was called Alcaeus at birth, in later life became known instead as Heracles, not because he gained glory (kleos) by the aid of Hera, as Matris says, but because, having avowed the same principles as the ancient Heracles, he inherited that one's fame and name as well.,5.  The account of the Egyptians agrees also with the tradition which has been handed down among the Greeks since very early times, to the effect that Heracles cleared the earth of wild beasts, a story which is in no way suitable for man who lived in approximately the period of the Trojan War, when most parts of the inhabited world had already been reclaimed from their wild state by agriculture and cities and the multitude of men settled everywhere over the land.,6.  Accordingly this reclamation of the land suits better a man who lived in early times, when men were still held in subjection by the vast numbers of wild beasts, a state of affairs which was especially true in the case of Egypt, the upper part of which is to this day desert and infested with wild beasts.,7.  Indeed it is reasonable to suppose that the first concern of Heracles was for this country as his birthplace, and that, after he had cleared the land of wild beasts, he presented it to the peasants, and for this benefaction was accorded divine honours.,8.  And they say that Perseus also was born in Egypt, and that the origin of Isis is transferred by the Greeks to Argos in the myth which tells of that Io who was changed into a heifer. 1.25. 1.  In general, there is great disagreement over these gods. For the same goddess is called by some Isis, by others Demeter, by others Thesmophorus, by others Selenê, by others Hera, while still others apply to her all these names.,2.  Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing;,3.  consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help.,4.  In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings.,5.  For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.,6.  Furthermore, she discovered also the drug which gives immortality, by means of which she not only raised from the dead her son Horus, who had been the object of plots on the part of Titans and had been found dead under the water, giving him his soul again, but also made him immortal.,7.  And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings. 1.26. 1.  The priests of the Egyptians, reckoning the time from the reign of Helius to the crossing of Alexander into Asia, say that it was in round numbers twenty-three thousand years.,2.  And, as their legends say, the most ancient of the gods ruled more than twelve hundred years and the later ones not less than three hundred.,3.  But since this great number of years surpasses belief, some men would maintain that in early times, before the movement of the sun had as yet been recognized, it was customary to reckon the year by the lunar cycle.,4.  Consequently, since the year consisted of thirty days, it was not impossible that some men lived twelve hundred years; for in our own time, when our year consists of twelve months, not a few men live over one hundred years.,5.  A similar explanation they also give regarding those who are supposed to have reigned for three hundred years; for at their time, namely, the year was composed of the four months which comprise the seasons of each year, that is, spring, summer, and winter; and it is for this reason that among some of the Greeks the years are called "seasons" (horoi) and that their yearly records are given the name "horographs.",6.  Furthermore, the Egyptians relate in their myths that in the time of Isis there were certain creatures of many bodies, who are called by the Greeks Giants, but by themselves . . ., these being the men who are represented on their temples in monstrous form and as being cudgelled by Osiris.,7.  Now some say that they were born of the earth at the time when the genesis of living things from the earth was still recent, while some hold that they were only men of unusual physical strength who achieved many deeds and for this reason were described in the myths as of many bodies.,8.  But it is generally agreed that when they stirred up war against Zeus and Osiris they were all destroyed. 1.27. 1.  The Egyptians also made a law, they say, contrary to the general custom of mankind, permitting men to marry their sisters, this being due to the success attained by Isis in this respect; for she had married her brother Osiris, and upon his death, having taken a vow never to marry another man, she both avenged the murder of her husband and reigned all her days over the land with complete respect for the laws, and, in a word, became the cause of more and greater blessings to all men than any other.,2.  It is for these reasons, in fact, that it was ordained that the queen should have greater power and honour than the king and that among private persons the wife should enjoy authority over her husband, the husbands agreeing in the marriage contract that they will be obedient in all things to their wives.,3.  Now I am not unaware that some historians give the following account of Isis and Osiris: The tombs of these gods lie in Nysa in Arabia, and for this reason Dionysus is also called Nysaeus. And in that place there stands also a stele of each of the gods bearing an inscription in hieroglyphs.,4.  On the stele of Isis it runs: "I am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I have established, these can no man make void. I am the eldest daughter of the youngest god Cronus; I am the wife and sister of the king Osiris; I am she who first discovered fruits for mankind; I am the mother of Horus the king; I am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O Egypt that nurtured me.",5.  And on the stele of Osiris the inscription is said to run: "My father is Cronus, the youngest of all the gods, and I am Osiris the king, who campaigned over every country as far as the uninhabited regions of India and the lands to the north, even to the sources of the river Ister, and again to the remaining parts of the world as far as Oceanus. I am the eldest son of Cronus, and being sprung from a fair and noble egg I was begotten a seed of kindred birth to Day. There is no region of the inhabited world to which I have not come, dispensing to all men the things of which I was the discoverer.",6.  So much of the inscriptions on the stelae can be read, they say, but the rest of the writing, which was of greater extent, has been destroyed by time. However this may be, varying accounts of the burial of these gods are found in most writers by reason of the fact that the priests, having received the exact facts about these matters as a secret not to be divulged, are unwilling to give out the truth to the public, on the ground that perils overhang any men who disclose to the common crowd the secret knowledge about these gods. 1.28. 1.  Now the Egyptians say that also after these events a great number of colonies were spread from Egypt over all the inhabited world. To Babylon, for instance, colonists were led by Belus, who was held to be the son of Poseidon and Libya; and after establishing himself on the Euphrates river he appointed priests, called Chaldaeans by the Babylonians, who were exempt from taxation and free from every kind of service to the state, as are the priests of Egypt; and they also make observations of the stars, following the example of the Egyptian priests, physicists, and astrologers.,2.  They say also that those who set forth with Danaus, likewise from Egypt, settled what is practically the oldest city in Greece, Argos, and that the nation of the Colchi in Pontus and that of the Jews, which lies between Arabia and Syria, were founded as colonies by certain emigrants from their country;,3.  and this is the reason why it is a long-established institution among these two peoples to circumcise their male children, the custom having been brought over from Egypt.,4.  Even the Athenians, they say, are colonists from Saïs in Egypt, and they undertake to offer proofs of such a relationship; for the Athenians are the only Greeks who call their city "Asty," a name brought over from the city Asty in Egypt. Furthermore, their body politic had the same classification and division of the people as found in Egypt, where the citizens have been divided into three orders:,5.  the first Athenian class consisted of the "eupatrids," as they were called, being those who were such as had received the best education and were held worthy of the highest honour, as is the case with the priests of Egypt; the second was that of the "geomoroi," who were expected to possess arms and to serve in defence of the state, like those in Egypt who are known as husbandmen and supply the warriors; and the last class was reckoned to be that of the "demiurgoi," who practise the mechanical arts and render only the most menial services to the state, this class among the Egyptians having a similar function.,6.  Moreover, certain of the rulers of Athens were originally Egyptians, they say. Petes, for instance, the father of that Menestheus who took part in the expedition against Troy, having clearly been an Egyptian, later obtained citizenship at Athens and the kingship. . . .,7.  He was of double form, and yet the Athenians are unable from their own point of view to give the true explanation of this nature of his, although it is patent to all that it was because of his double citizenship, Greek and barbarian, that he was held to be of double form, that is, part animal and part man. 1.29. 1.  In the same way, they continue, Erechtheus also, who was by birth an Egyptian, became king of Athens, and in proof of this they offer the following considerations. Once when there was a great drought, as is generally agreed, which extended over practically all the inhabited earth except Egypt because of the peculiar character of that country, and there followed a destruction both of crops and of men in great numbers, Erechtheus, through his racial connection with Egypt, brought from there to Athens a great supply of grain, and in return those who had enjoyed this aid made their benefactor king.,2.  After he had secured the throne he instituted the initiatory rites of Demeter in Eleusis and established the mysteries, transferring their ritual from Egypt. And the tradition that an advent of the goddess into Attica also took place at that time is reasonable, since it was then that the fruits which are named after her were brought to Athens, and this is why it was thought that the discovery of the seed had been made again, as though Demeter had bestowed the gift.,3.  And the Athenians on their part agree that it was in the reign of Erechtheus, when a lack of rain had wiped out the crops, that Demeter came to them with the gift of grain. Furthermore, the initiatory rites and mysteries of this goddess were instituted at Eleusis at that time.,4.  And their sacrifices as well as their ancient ceremonies are observed by the Athenians in the same way as by the Egyptians; for the Eumolpidae were derived from the priests of Egypt and the Ceryces from the pastophoroi. They are also the only Greeks who swear by Isis, and they closely resemble the Egyptians in both their appearance and manners.,5.  By many other statements like these, spoken more out of a love for glory than with regard for the truth, as I see the matter, they claim Athens as a colony of theirs because of the fame of that city. In general, the Egyptians say that their ancestors sent forth numerous colonies to many parts of the inhabited world, the pre-eminence of their former kings and their excessive population;,6.  but since they offer no precise proof whatsoever for these statements, and since no historian worthy of credence testifies in their support, we have not thought that their accounts merited recording. So far as the ideas of the Egyptians about the gods are concerned, let what we have said suffice, since we are aiming at due proportion in our account, but with regard to the land, the Nile, and everything else worth hearing about we shall endeavour, in each case, to give the several facts in summary. 1.30. 1.  The land of Egypt stretches in a general way from north to south, and in natural strength and beauty of landscape is reputed to excel in no small degree all other regions that have been formed into kingdoms.,2.  For on the west it is fortified by the desert of Libya, which is full of wild beasts and extends along its border for a long distance, and by reason of its lack of rain and want of every kind of food makes the passage through it not only toilsome but even highly dangerous; while on the south the same protection is afforded by the cataracts of the Nile and the mountains flanking them,,3.  since from the country of the Trogodytes and the farthest parts of Ethiopia, over a distance of five thousand five hundred stades, it is not easy to sail by the river or to journey by land, unless a man is fitted out like a king or at least on a very great scale.,4.  And as for the parts of the country facing the east, some are fortified by the river and some are embraced by a desert and a swampy flat called the Barathra. For between Coele-Syria and Egypt there lies a lake, quite narrow, but marvellously deep and some two hundred stades in length, which is called Serbonis and offers unexpected perils to those who approach it in ignorance of its nature.,5.  For since the body of the water is narrow, like a ribbon, and surrounded on all sides by great dunes, when there are constant south winds great quantities of sand are strewn over it. This sand hides the surface of the water and makes the outline of the lake continuous with the solid land and entirely indistinguishable from it.,6.  For this reason many who were unacquainted with the peculiar nature of the place have disappeared together with whole armies, when they wandered from the beaten road.,7.  For as the sand is walked upon it gives way but gradually, deceiving with a kind of malevolent cunning those who advance upon it, until, suspecting some impending mishap, they begin to help one another only when it is no longer possible to turn back or escape.,8.  For anyone who has been sucked in by the mire cannot swim, since the slime prevents all movement of the body, nor is he able to wade out, since he has no solid footing; for by reason of the mixing of the sand with the water and the consequent change in the nature of both it comes about that the place cannot be crossed either on foot or by boat.,9.  Consequently those who enter upon these regions are borne towards the depths and have nothing to grasp to give them help, since the sand along the edge slips in with them. These flats have received a name appropriate to their nature as we have described it, being called Barathra. 1.31. 1.  Now that we have set forth the facts about the three regions which fortify Egypt by land we shall add to them the one yet remaining.,2.  The fourth side, which is washed over its whole extent by waters which are practically harbourless, has for a defence before it the Egyptian Sea. The voyage along the coast of this sea is exceedingly long, and any landing is especially difficult; for from Paraetonium in Libya as far as Iopê in Coele-Syria, a voyage along the coast of some five thousand stades, there is not to be found a safe harbour except Pharos.,3.  And, apart from these considerations, a sandbank extends along practically the whole length of Egypt, not discernible to any who approach without previous experience of these waters.,4.  Consequently those who think that they have escaped the peril of the sea, and in their ignorance turn with gladness towards the shore, suffer unexpected shipwreck when their vessels suddenly run aground;,5.  and now and then mariners who cannot see land in time because the country lies so low are cast ashore before they realize it, some of them on marshy and swampy places and others on a desert region.,6.  The land of Egypt, then, is fortified on all sides by nature in the manner described, and is oblong in shape, having a coast-line of two thousand stades and extending inland about six thousand stades. In density of population it far surpassed of old all known regions of the inhabited world, and even in our own day is thought to be second to none other;,7.  for in ancient times it had over eighteen thousand important villages and cities, as can be seen entered in their sacred records, while under Ptolemy son of Lagus these were reckoned at over thirty thousand, this great number continuing down to our own time.,8.  The total population, they say, was of old about seven million and the number has remained no less down to our day.,9.  It is for this reason that, according to our historical accounts, the ancient kings Egypt built great and marvellous works with the aid of so many hands and left in them immortal monuments to their glory. But these matters we shall set forth in detail a little later; now we shall tell of the nature of the river and the distinctive features of the country. 1.32. 1.  The Nile flows from south to north, having its sources in regions which have never been seen, since they lie in the desert at the extremity of Ethiopia in a country that cannot be approached because of the excessive heat.,2.  Being as it is the largest of all rivers as well as the one which traverses the greatest territory, it forms great windings, now turning towards the east and Arabia, now turning towards the west and Libya; for its course from the mountains of Ethiopia to where it empties into the sea is a distance, inclusive of its windings, of some twelve thousand stades.,3.  In its lower stretches it is more and more reduced in volume, as the flow is drawn off to the two continents.,4.  of the streams which thus break off from it, those which turn off into Libya are swallowed up by the sand, which lies there to an incredible depth, while those which pour in the opposite direction into Arabia are diverted into immense fens and large marshes on whose shores dwell many peoples.,5.  But where it enters Egypt it has a width of ten stades, sometimes less, and flows, not in a straight course, but in windings of every sort; for it twists now towards the east, now towards the west, and at times even towards the south, turning entirely back upon itself.,6.  For sharp hills extend along both sides of the river, which occupy much of the land bordering upon it and are cut through by precipitous ravines, in which are narrow defiles; and when it comes to these hills the stream rushes rapidly backward through the level country, and after being borne southward over an area of considerable extent resumes once more its natural course.,7.  Distinguished as it is in these respects above all other streams, the Nile is also the only river which makes its way without violence or onrushing waves, except at the cataracts, as they are called.,8.  This is a place which is only about ten stades in length, but has a steep descent and is shut in by precipices so as to form a narrow cleft, rugged in its entire length and ravine-like, full, moreover, of huge boulders which stand out of the water like peaks. And since the river is split about these boulders with great force and is often turned back so that it rushes in the opposite direction because of the obstacles, remarkable whirlpools are formed;,9.  the middle space, moreover, for its entire length is filled with foam made by the backward rush of the water, and strikes those who approach it with great terror. And, in fact, the descent of the river is so swift and violent that it appears to the eye like the very rush of an arrow.,10.  During the flood-time of the Nile, when the peaked rocks are covered and the entire rapids are hidden by the large volume of the water, some men descend the cataract when they find the winds against them, but no man can make his way up it, since the force of the river overcomes every human device.,11.  Now there are still other cataracts of this nature, but the largest is the one on the border between Ethiopia and Egypt. 1.33. 1.  The Nile also embraces islands within its waters, of which there are many in Ethiopia and one of considerable extent called Meroë, on which there also lies a famous city bearing the same name as the island, which was founded by Cambyses and named by him after his mother Meroë.,2.  This island, they say, has the shape of a long shield and in size far surpasses the other islands in these parts; for they state that it is three thousand stades long and a thousand wide. It also contains not a few cities, the most famous of which is Meroë.,3.  Extending the entire length of the island where it is washed by the river there are, on the side towards Libya, the dunes containing an infinite amount of sand, and, on the side towards Arabia, rugged cliffs. There are also to be found in it mines of gold, silver, iron, and copper, and it contains in addition much ebony and every kind of precious stone.,4.  Speaking generally, the river forms so many islands that the report of them can scarcely be credited; for, apart from the regions surrounded by water in what is called the Delta, there are more than seven hundred other islands, of which some are irrigated by the Ethiopians and planted with millet, though others are so overrun by snakes and dog-faced baboons and other animals of every kind that human beings cannot set foot upon them.,5.  Now where the Nile in its course through Egypt divides into several streams it forms the region which is called from its shape the Delta.,6.  The two sides of the Delta are described by the outermost branches, while its base is formed by the sea which receives the discharge from the several outlets of the river.,7.  It empties into the sea in seven mouths, of which the first, beginning at the east, is called the Pelusiac, the second the Tanitic, then the Mendesian, Phatnitic, and Sebennytic, then the Bolbitine, and finally the Canopic, which is called by some the Heracleotic.,8.  There are also other mouths, built by the hand of man, about which there is no special need to write. At each mouth is a walled city, which is divided into two parts by the river and provided on each side of the mouth with pontoon bridges and guard-houses at suitable points. From the Pelusiac mouth there is an artificial canal to the Arabian Gulf and the Red Sea.,9.  The first to undertake the construction of this was Necho the son of Psammetichus, and after him Darius the Persian made progress with the work for a time but finally left it unfinished;,10.  for he was informed by certain persons that if he dug through the neck of land he would be responsible for the submergence of Egypt, for they pointed out to him that the Red Sea was higher than Egypt.,11.  At a later time the second Ptolemy completed it and in the most suitable spot constructed an ingenious kind of a lock. This he opened, whenever he wished to pass through, and quickly closed again, a contrivance which usage proved to be highly successful.,12.  The river which flows through this canal is named Ptolemy, after the builder of it, and has at its mouth the city called Arsinoë. 1.34. 1.  The Delta is much like Sicily in shape, and its sides are each seven hundred and fifty stades long and its base, where it is washed by the sea, thirteen hundred stades.,2.  This island is intersected by many artificial canals and includes the fairest land in Egypt. For since it is alluvial soil and well watered, it produces many crops of every kind, inasmuch as the river by its annual rise regularly deposits on it fresh slime, and the inhabitants easily irrigate its whole area by means of a contrivance which was invented by Archimedes of Syracuse and is called, after its shape, a screw.,3.  Since the Nile has a gentle current, carries down a great quantity of all kinds of earth, and, furthermore, gathers in stagt pools in low places, marshes are formed which abound in every kind of plant.,4.  For tubers of every flavour grow in them and fruits and vegetables which grow on stalks, of a nature peculiar to the country, supplying an abundance sufficient to render the poor and the sick among the inhabitants self-sustaining.,5.  For not only do they afford a varied diet, ready at hand and abundant for all who need it, but they also furnish not a few of the other things which contribute to the necessities of life;,6.  the lotus, for instance, grows in great profusion, and from it the Egyptians make a bread which is able to satisfy the physical needs of the body, and the ciborium, which is found in great abundance, bears what is called the "Egyptian" bean.,7.  There are also many kinds of trees, of which that called persea, which was introduced from Ethiopia by the Persians when Cambyses conquered those regions, has an unusually sweet fruit,,8.  while of the fig-mulberry trees one kind bears the black mulberry and another a fruit resembling the fig; and since the latter produces throughout almost the whole year, the result is that the poor have a ready source to turn to in their need.,9.  The fruit called the blackberry is picked at the time the river is receding and by reason of its natural sweetness is eaten as a dessert.,10.  The Egyptians also make a drink out of barley which they call zythos, the bouquet of which is not much inferior to that of wine.,11.  Into their lamps they pour for lighting purposes, not the oil of the olive, but a kind which is extracted from a plant and called kiki. Many other plants, capable of supplying men with the necessities of life, grow in Egypt in great abundance, but it would be a long task to tell about them. 1.35. 1.  As for animals, the Nile breeds many of peculiar form, and two which surpass the others, the crocodile and what is called the "horse.",2.  of these animals the crocodile grows to be the largest from the smallest beginning, since this animal lays eggs about the size of those of a goose, but after the young is hatched it grows to be as long as sixteen cubits. It is as long-lived as man, and has no tongue.,3.  The body of the animal is wondrously protected by nature; for its skin is covered all over with scales and is remarkably hard, and there are many teeth in both jaws, two being tusks, much larger than the rest.,4.  It devours the flesh not only of men but also of any land animal which approaches the river. The bites which it makes are huge and severe and it lacerates terribly with its claws, and whatever part of the flesh it tears it renders altogether difficult to heal.,5.  In early times the Egyptians used to catch these beasts with hooks baited with the flesh of pigs, but since then they have hunted them sometimes with heavy nets, as they catch some kinds of fish, and sometimes from their boats with iron spears which they strike repeatedly into the head.,6.  The multitude of them in the river and the adjacent marshes is beyond telling, since they are prolific and are seldom slain by the inhabitants; for it is the custom of most of the natives of Egypt to worship the crocodile as a god, while for foreigners there is no profit whatsoever in the hunting of them since their flesh is not edible.,7.  But against this multitude's increasing and menacing the inhabitants nature has devised a great help; for the animal called the ichneumon, which is about the size of a small dog, goes about breaking the eggs of the crocodiles, since the animal lays them on the banks of the river, and — what is most astonishing of all — without eating them or profiting in any way it continually performs a service which, in a sense, has been prescribed by nature and forced upon the animal for the benefit of men.,8.  The animal called the "horse" is not less than five cubits high, and is four-footed and cloven-hoofed like the ox; it has tusks larger than those of the wild boar, three on each side, and ears and tail and a cry somewhat like those of the horse; but the trunk of its body, as a whole, is not unlike that of the elephant, and its skin is the toughest of almost any beast's.,9.  Being a river and land animal, it spends the day in the streams exercising in the deep water, while at night it forages about the countryside on the grain and hay, so that, if this animal were prolific and reproduced each year, it would entirely destroy the farms of Egypt.,10.  But even it is caught by the united work of many men who strike it with iron spears; for whenever it appears they converge their boats upon it, and gathering about it wound it repeatedly with a kind of chisel fitted with iron barbs, and then, fastening the end of a rope of tow to one of them which has become imbedded in the animal, they let it go until it dies from loss of blood.,11.  Its meat is tough and hard to digest and none of its inward parts is edible, neither the viscera nor the intestines. 1.36. 1.  Beside the beasts above mentioned the Nile contains every variety of fish and in numbers beyond belief; for it supplies the natives not only with abundant subsistence from the fish freshly caught, but it also yields an unfailing multitude for salting.,2.  Speaking generally, we may say that the Nile surpasses all the rivers of the inhabited world in its benefactions to mankind. For, beginning to rise at the summer solstice, it increases in volume until the autumnal equinox, and, since it is bringing down fresh mud all the time, it soaks both the fallow land and the seed land as well as the orchard land for so long a time as the farmers may wish.,3.  For since the water comes with a gentle flow, they easily divert the river from their fields by small dams of earth, and then, by cutting these, as easily let the river in again upon the land whenever they think this to be advantageous.,4.  And in general the Nile contributes so greatly to the lightening of labour as well as to the profit of the inhabitants, that the majority of the farmers, as they begin work upon the areas of the land which are becoming dry, merely scatter their seed, turn their herds and flocks in on the fields, and after they have used these for trampling the seed in return after four or five months to harvest it; while some, applying light ploughs to the land, turn over no more than the surface of the soil after its wetting and then gather great heaps of grain without much expense or exertion.,5.  For, generally speaking, every kind of field labour among other peoples entails great expense and toil, but among the Egyptians alone is the harvest gathered in with very slight outlay of money and labour. Also the land planted with the vine, being irrigated as are the other fields, yields an abundant supply of wine to the natives.,6.  And those who allow the land, after it has been inundated, to lie uncultivated and give it over to the flocks to graze upon, are rewarded with flocks which, because of the rich pasturage, lamb twice and are twice shorn every year.,7.  The rise of the Nile is a phenomenon which appears wonderful enough to those who have witnessed it, but to those who have only heard of it, quite incredible. For while all other rivers begin to fall at the summer solstice and grow steadily lower and lower during the course of the following summer, this one alone begins to rise at that time and increases so greatly in volume day by day that it finally overflows practically all Egypt.,8.  And in like manner it afterwards follows precisely the opposite course and for an equal length of time gradually falls each day, until it has returned to its former level. And since the land is a level plain, while the cities and villages, as well as the farm-houses, lie on artificial mounds, the scene comes to resemble the Cyclades Islands.,9.  The wild land animals for the larger part are cut off by the river and perish in its waters, but a few escape by fleeing to higher ground; the herds and flocks, however, are maintained at the time of the flood in the villages and farm-houses, where fodder is stored up for them in advance.,10.  The masses of the people, being relieved of their labours during the entire time of the inundation, turn to recreation, feasting all the whole and enjoying without hindrance every device of pleasure.,11.  And because of the anxiety occasioned by the rise of the river the kings have constructed a Nilometer at Memphis, where those who are charged with the administration of it accurately measure the rise and despatch messages to the cities, and inform them exactly how many cubits or fingers the river has risen and when it has commenced to fall.,12.  In this manner the entire nation, when it has learned that the river has ceased rising and begun to fall, is relieved of its anxiety, while at the same time all immediately know in advance how large the next harvest will be, since the Egyptians have kept an accurate record of their observations of this kind over a long period of terms. 1.37. 1.  Since there is great difficulty in explaining the swelling of the river, many philosophers and historians have undertaken to set forth the causes of it; regarding this we shall speak summarily, in order that we may neither make our digression too long nor fail to record that which all men are curious to know.,2.  For on the general subject of the rise of the Nile and its sources, as well as on the manner in which it reaches the sea and the other points in which this, the largest river of the inhabited world, differs from all others, some historians have actually not ventured to say a single word, although wont now and then to expatiate at length on some winter torrent or other, while others have undertaken to speak on these points of inquiry, but have strayed far from the truth.,3.  Hellanicus and Cadmus, for instance, as well as Hecataeus and all the writers like them, belonging as they do one and all to the early school, turned to the answers offered by the myths;,4.  Herodotus, who was a curious inquirer if ever a man was, and widely acquainted with history, undertook, it is true, to give an explanation of the matter, but is now found to have followed contradictory guesses; Xenophon and Thucydides, who are praised for the accuracy of their histories, completely refrained in their writings from any mention of the regions about Egypt; and Ephorus and Theopompus, who of all writers paid most attention to these matters, hit upon the truth the least. The error on the part of all these writers was due, not to their negligence, but to the peculiar character of the country.,5.  For from earliest times until Ptolemy who was called Philadelphus, not only did no Greeks ever cross over into Ethiopia, but none ascended even as far as the boundaries of Egypt — to such an extent were all these regions inhospitable to foreigners and altogether dangerous; but after this king had made an expedition into Ethiopia with an army of Greeks, being the first to do so, the facts about that country from that time forth have been more accurately learned.,6.  Such, then, were the reasons for the ignorance of the earlier historians; and as for the sources of the Nile and the region where the stream arises, not a man, down to the time of the writing of this history, has ever affirmed that he has seen them, or reported from hearsay an account received from any who have maintained that they have seen them.,7.  The question, therefore, resolves itself into a matter of guesswork and plausible conjecture; and when, for instance, the priests of Egypt assert that the Nile has its origin in the ocean which surrounds the inhabited world, there is nothing sound in what they say, and they are merely solving one perplexity by substituting another, and advancing as proof an explanation which itself stands much in need of proof.,8.  On the other hand, those Trogodytes, known as the Bolgii, who migrated from the interior because of the heat, say that there are certain phenomena connected with those regions, from which a man might reason that the body of the Nile is gathered from many sources which converge upon a single place, and that this is the reason for its being the most fertile of all known rivers.,9.  But the inhabitants of the country about the island called Meroë, with whom a man would be most likely to agree, since they are far removed from the art of finding reasons in accordance with what is plausible and dwell nearest the regions under discussion, are so far from saying anything accurate about these problems that they even call the river Astapus, which means, when translated into Greek, "Water from Darkness.",10.  This people, then, have given the Nile a name which accords with the want of any first-hand information about those regions and with their own ignorance of them; but in our opinion the explanation nearest the truth is the one which is farthest from pure assumption.,11.  I am not unaware that Herodotus, when distinguishing between the Libya which lies to the east and that which lies to the west of this river, attributes to the Libyans known as the Nasamones the exact observation of the stream, and says that the Nile rises in a certain lake and then flows through the land of Ethiopia for a distance beyond telling; and yet assuredly no hasty assent should be given to the statements either of Libyans, even though they may have spoken truthfully, or of the historian when what he says does not admit of proof. 1.38. 1.  Now that we have discussed the sources and course of the Nile we shall endeavour to set forth the causes of its swelling.,2.  Thales, who is called one of the seven wise men, says that when the etesian winds blow against the mouths of the river they hinder the flow of the water into the sea, and that this is the reason why it rises and overflows Egypt, which is a low and level plain.,3.  But this explanation, plausible as it appears, may easily be shown to be false. For if what he said were true, all the rivers whose mouths face the etesian winds would rise in a similar way; but since this is the case nowhere in the inhabited world the true cause of the swelling must be sought elsewhere.,4.  Anaxagoras the physical philosopher has declared that the cause of the rising is the melting snow in Ethiopia, and the poet Euripides, a pupil of his, is in agreement with him. At least he writes: He quit Nile's waters, fairest that gush from earth, The Nile which, drawn from Ethiop land the black Man's home, flows with full flood when melts the snow.,5.  But the fact is that this statement also requires but a brief refutation, since it is clear to everyone that the excessive heat makes it impossible that any snow should fall in Ethiopia;,6.  for, speaking generally, in those regions there is no frost or cold or any sign whatsoever of winter, and this is especially true at the time of the rising of the Nile. And even if a man should admit the existence of great quantities of snow in the regions beyond Ethiopia, the falsity of the statement is still shown by this fact:,7.  every river which flows out of the snow gives out cool breezes, as is generally agreed, and thickens the air about it; but the Nile is the only river about which no clouds form, and where no cool breezes rise and the air is not thickened.,8.  Herodotus says that the size of the Nile at its swelling is its natural one, but that as the sun travels over Libya in the winter it draws up to itself from the Nile a great amount of moisture, and this is the reason why at that season the river becomes smaller than its natural size;,9.  but at the beginning of summer, when the sun turns back in its course towards the north, it dries out and thus reduces the level of both the rivers of Greece and those of every other land whose geographical position is like that of Greece.,10.  Consequently there is no occasion for surprise, he says, in the phenomenon of the Nile; for, as a matter of fact, it does not increase in volume in the hot season and then fall in the winter, for the reason just given.,11.  Now the answer to be made to this explanation also is that it would follow that, if the sun drew moisture to itself from the Nile in the winter, it would also take some moisture from all the other rivers of Libya and reduce the flow of their waters.,12.  But since nowhere in Libya is anything like this to be seen taking place, it is clear that the historian is caught inventing an explanation; for the fact is that the rivers of Greece increase in winter, not because the sun is farther away, but by reason of the enormous rainfall. 1.39. 1.  Democritus of Abdera says that it is not the regions of the south that are covered with snow, but only those of the north, and that this is evident to everyone.,2.  The great quantities of heaped-up snow in the northern regions still remain frozen until about the time of the winter solstice, but when in summer its solid masses are broken up by the heat, a great melting sets up, and this brings about the formation of many thick clouds in the higher altitudes, since the vapour rises upwards in large quantities.,3.  These clouds are then driven by the etesian winds until they strike the highest mountains in the whole earth, which, he says, are those of Ethiopia; then by their violent impact upon these peaks, lofty as they are, they cause torrential rains which swell the river, to the greatest extent at the season of the etesian winds.,4.  But it is easy for anyone to refute this explanation also, if he will but note with precision the time when the increase of the river takes place; for the Nile begins to swell at the summer solstice, when the etesian winds are not yet blowing, and commences to fall after the autumnal equinox, when the same winds have long since ceased.,5.  Whenever, therefore, the precise knowledge derived from experience prevails over the plausibility of mere argumentation, while we should recognize the man's ingenuity, yet no credence should be given to his statements.,6.  Indeed, I pass over the further fact that the etesian winds can be seen to blow just as much from the west as from the north; since Borean and Aparctian winds are not the only winds which are called etesian, but also the Argestean, which blow from the direction of the sun's summer setting. Also the statement that by general agreement the highest mountains are those of Ethiopia is not only advanced without any proof, but it does not possess, either, the credibility which is accorded to facts established by observation.,7.  Ephorus, who presents the most recent explanation, endeavours to adduce a plausible argument, but, as may be seen, by no means arrives at the truth. For he says that all Egypt, being alluvial soil and spongy, and in nature like pumice-stone, is full of large and continuous cracks, through which it takes up a great amount of water; this it retains within itself during the winter season, but in the summer season it pours this out from itself everywhere like sweat, as it were, and by means of this exudation it causes the flood of the river.,8.  But this historian, as it appears to us, has not only never personally observed the nature of the country in Egypt, but has not even inquired with any care about it of those who are acquainted with the character of this land.,9.  For in the first place, if the Nile derived its increase from Egypt itself, it would then not experience a flood in its upper stretches, where it flows through a stony and solid country; yet, as a matter of fact, it floods while flowing over a course of more than six thousand stades through Ethiopia before it ever touches Egypt.,10.  Secondly, if the stream of the Nile were, on the one hand, lower than the rifts in the alluvial soil, the cracks would then be on the surface and so great an amount of water could not possibly remain in them; and if, on the other hand, the river occupied a higher level than the rifts, there could not possibly be a flow of water from the lower hollows to the higher surface.,11.  In general, can any man think it possible that the exudations from rifts in the ground should produce so great an increase in the waters of the river that practically all Egypt is inundated by it! For I pass over the false statements of Ephorus about the ground being alluvial and water being stored up in the rifts, since the refutation of them is manifest.,12.  For instance, the Meander river in Asia has laid down a great amount of alluvial land, yet not a single one of the phenomena attending the flooding of the Nile is to be seen in its case.,13.  And like the Meander the river in Acaria known as the Acheloüs, and the Cephisus in Boeotia, which flows out of Phocis, have built up not a little land, and in the case of both there is clear proof that the historian's statements are erroneous. However, under no circumstances would any man look for strict accuracy in Ephorus, when he sees that in many matters he has paid little regard for the truth. 1.40. 1.  Certain of the wise men in Memphis have undertaken to advance an explanation of the flooding, which is incapable of disproof rather than credible, and yet it is accepted by many.,2.  They divide the earth into three parts, and say that one part is that which forms our inhabited world, that the second is exactly opposed to these regions in its seasons, and that the third lies between these two but is uninhabited by reason of the heat.,3.  Now if the Nile rose in the winter, it would be clear that it was receiving its additional waters from our zone because of the heavy rains which fall with us in that season especially; but since, on the contrary, its flood occurs in the summer, it is probable that in the regions opposite to us the winter storms are being produced and that the surplus waters of those distant regions flow into our inhabited world.,4.  And it is for this reason that no man can journey to the sources of the Nile, because the river flows from the opposite zone through the uninhabited one. A further witness to this is the excessive sweetness of the water of the Nile; for in the course of the river through the torrid zone it is tempered by the heat, and that is the reason for its being the sweetest of all rivers, inasmuch as by the law of nature that which is fiery always sweetens what is wet.,5.  But this explanation admits of an obvious rebuttal, for plainly it is quite impossible for a river to flow uphill into our inhabited world from the inhabited world opposite to ours, especially if one holds to the theory that the earth is shaped like a sphere. And indeed, if any man makes bold to do violence, by means of mere words, to facts established by observation, Nature at least will in no wise yield to him. For, in general, such men think that, by introducing a proposition incapable of being disproved and placing the uninhabited region between the two inhabited ones, they will in this way avoid all precise refutations of their argument;,6.  but the proper course for such as take a firm position on any matter is either to adduce the observed facts as evidence or to find their proofs in statements which have been agreed upon at the outset. But how can the Nile be the only river which flows from that inhabited world to our parts? For it is reasonable to suppose that other rivers as well are to be found there, just as there are many among us.,7.  Moreover, the cause which they advance for the sweetness of the water is altogether absurd. For if the river were sweetened by being tempered by the heat, it would not be so productive as it is of life, nor contain so many kinds of fishes and animals; for all water upon being changed by the fiery element is quite incapable of generating life.,8.  Therefore, since by the "tempering" process which they introduce they entirely change the real nature of the Nile, the causes which they advance for its flooding must be considered false. 1.41. 1.  Oenopides of Chios says that in the summer the waters under the earth are cold, but in the winter, on the contrary, warm; and that this may be clearly observed in deep wells, for in midwinter their water is least cold, while in the hottest weather the coldest water is drawn up from them.,2.  Consequently it is reasonable that the Nile should be small and should diminish in the winter, since the heat in the earth consumes the larger part of the moisture and there are no rains in Egypt; while in the summer, since there is no longer any consumption of the moisture down in the depths of the earth, the natural flow of the river is increased without hindrance.,3.  But the answer to be given to this explanation also is that there are many rivers in Libya, whose mouths are situated like those of the Nile and whose courses are much the same, and yet they do not rise in the same manner as the Nile; on the contrary, flooding as they do in the winter and receding in the summer, they refute the false statement of any man who tries to overcome the truth with specious arguments.,4.  The nearest approach to the truth has been made by Agatharchides of Cnidus. His explanation is as follows: Every year continuous rains fall in the mountains of Ethiopia from the summer solstice to the autumnal equinox;,5.  and so it is entirely reasonable that the Nile should diminish in the winter when it derives its natural supply of water solely from its sources, but should increase its volume in the summer on account of the rains which pour into it.,6.  And just because no one up to this time has been able to set forth the causes of the origin of the flood waters, it is not proper, he urges, that his personal explanation be rejected; for nature presents many contradictory phenomena, the exact causes of which are beyond the power of mankind to discover.,7.  As to his own statement, he adds, testimony to its truth is furnished by what takes place in certain regions of Asia. For on the borders of Scythia which abut upon the Caucasus mountains, annually, after the winter is over, exceptionally heavy snow-storms occur over many consecutive days; in the northern parts of India at certain seasons hailstones come beating down which in size and quantity surpass belief; about the Hydaspes river continuous rains fall at the opening of summer; and in Ethiopia, likewise, the same thing occurs some days later, this climatical condition, in its regular recurrence, always causing storms in the neighbouring regions.,8.  And so, he argues, it is nothing surprising if in Ethiopia as well, which lies above Egypt, continuous rains in the mountains, beating down in the summer, swell the river, especially since the plain fact itself is witnessed to by the barbarians who inhabit these regions.,9.  And if what has been said is of a nature opposite to what occurs among us, it should not be disbelieved on that score; for the south wind, for example, with us is accompanied by stormy weather, but in Ethiopia by clear skies, and in Europe the north winds are violent, but in that land they are gentle and light.,10.  With regard, then, to the flooding of the Nile, though we are able to answer with more varied arguments all who have offered explanations of it, we shall rest content with what has been said, in order that we may not overstep the principle of brevity which we resolved upon at the beginning. And since we have divided this Book into two parts because of its length, inasmuch as we are aiming at due proportion in our account, at this point we shall close the first portion of our history, and in the second we shall set forth the facts in the history of Egypt which come next in order, beginning with the account of the former kings of Egypt and of the earliest manner of life among the Egyptians. 1.43. 1.  As for their means of living in primitive times, the Egyptians, they say, in the earliest period got their food from herbs and the stalks and roots of the plants which grew in the marshes, making trial of each one of them by tasting it, and the first one eaten by them and the most favoured was that called Agrostis, because it excelled the others in sweetness and supplied sufficient nutriment for the human body;,2.  for they observed that this plant was attractive to the cattle and quickly increased their bulk. Because of this fact the natives, in remembrance of the usefulness of this plant, to this day, when approaching the gods, hold some of it in their hands as they pray to them; for they believe that man is a creature of swamp and marsh, basing this conclusion on the smoothness of his skin and his physical constitution, as well as on the fact that he requires a wet rather than a dry diet.,3.  A second way by which the Egyptians subsisted was, they say, by the eating of fish, of which the river provided a great abundance, especially at the time when it receded after its flood and dried up.,4.  They also ate the flesh of some of the pasturing animals, using for clothing the skins of the beasts that were eaten, and their dwellings they built out of reeds. And traces of these customs still remain among the herdsmen of Egypt, all of whom, they say, have no other dwelling up to this time than one of reeds, considering that with this they are well enough provided for.,5.  After subsisting in this manner over a long period of time they finally turned to the edible fruits of the earth, among which may be included the bread made from the lotus. The discovery of these is attributed by some to Isis, but by others to one of their early kings called Menas.,6.  The priests, however, have the story that the discoverer of the branches of learning and of the arts was Hermes, but that it was their kings who discovered such things as are necessary for existence; and that this was the reason why the kingship in early times was bestowed, not upon the sons of their former rulers, but upon such as conferred the greatest and most numerous benefits upon the peoples, whether it be that the inhabitants in this way sought to provoke their kings to useful service for the benefit of all, or that they have in very truth received an account to this effect in their sacred writings. 1.44. 1.  Some of them give the story that at first gods and heroes ruled Egypt for a little less than eighteen thousand years, the last of the gods to rule being Horus, the son of Isis; and mortals have been kings over their country, they say, for a little less than five thousand years down to the One Hundred and Eightieth Olympiad, the time when we visited Egypt and the king was Ptolemy, who took the name of The New Dionysus.,2.  For most of this period the rule was held by native kings, and for a small part of it by Ethiopians, Persians, and Macedonians. Now four Ethiopians held the throne, not consecutively but with intervals between, for a little less than thirty-six years in all;,3.  and the Persians, after their king Cambyses had subdued the nation by arms, ruled for one hundred and thirty-five years, including the periods of revolt on the part of the Egyptians which they raised because they were unable to endure the harshness of their dominion and their lack of respect for the native gods.,4.  Last of all the Macedonians and their dynasty held rule for two hundred and seventy-six years. For the rest of the time all the kings of the land were natives, four hundred and seventy of them being men and five women. About all of them the priests had records which were regularly handed down in their sacred books to each successive priest from early times, giving the stature of each of the former kings, a description of his character, and what he had done during his reign; as for us, however, it would be a long task to write of each of them severally, and superfluous also, seeing that most of the material included is of no profit.,5.  Consequently we shall undertake to recount briefly only the most important of the facts which deserve a place in history. 1.69. 1.  Now that we have discussed sufficiently the deeds of the kings of Egypt from the very earliest times down to the death of Amasis, we shall record the other events in their proper chronological setting;,2.  but at this point we shall give a summary account of the customs of Egypt, both those which are especially strange and those which can be of most value to our readers. For many of the customs obtained in ancient days among the Egyptians have not only been accepted by the present inhabitants but have aroused no little admiration among the Greeks;,3.  and for that reason those men who have won the greatest repute in intellectual things have been eager to visit Egypt in order to acquaint themselves with its laws and institutions, which they considered to be worthy of note.,4.  For despite the fact that for the reasons mentioned above strangers found it difficult in early times to enter the country, it was nevertheless eagerly visited by Orpheus and the poet Homer in the earliest times and in later times by many others, such as Pythagoras of Samos and Solon the lawgiver.,5.  Now it is maintained by the Egyptians that it was they who first discovered writing and the observation of the stars, who also discovered the basic principles of geometry and most of the arts, and established the best laws.,6.  And the best proof of all this, they say, lies in the fact that Egypt for more than four thousand seven hundred years was ruled over by kings of whom the majority were native Egyptians, and that the land was the most prosperous of the whole inhabited world; for these things could never have been true of any people which did not enjoy most excellent customs and laws and the institutions which promote culture of every kind.,7.  Now as for the stories invented by Herodotus and certain writers on Egyptian affairs, who deliberately preferred to the truth the telling of marvellous tales and the invention of myths for the delectation of their readers, these we shall omit, and we shall set forth only what appears in the written records of the priests of Egypt and has passed our careful scrutiny. 1.70. 1.  In the first place, then, the life which the kings of the Egyptians lived was not like that of other men who enjoy autocratic power and do in all matters exactly as they please without being held to account, but all their acts were regulated by prescriptions set forth in laws, not only their administrative acts, but also those that had to do with the way in which they spent their time from day to day, and with the food which they ate.,2.  In the matter of their servants, for instance, not one was a slave, such as had been acquired by purchase or born in the home, but all were sons of the most distinguished priests, over twenty years old and the best educated of their fellow-countrymen, in order that the king, by virtue of his having the noblest men to care for his person and to attend him throughout both day and night, might follow no low practices; for no ruler advances far along the road of evil until he has those about him who will minister to his passions.,3.  And the hours of both the day and night were laid out according to a plan, and at the specified hours it was absolutely required of the king that he should do what the laws stipulated and not what he thought best.,4.  For instance, in the morning, as soon as he was awake, he first of all had to receive the letters which had been sent from all sides, the purpose being that he might be able to despatch all administrative business and perform every act properly, being thus accurately informed about everything that was being done throughout his kingdom. Then, after he had bathed and bedecked his body with rich garments and the insignia of his office, he had to sacrifice to the gods.,5.  When the victims had been brought to the altar it was the custom for the high priest to stand near the king, with the common people of Egypt gathered around, and pray in a loud voice that health and all the other good things of life be given the king if he maintains justice towards his subjects.,6.  And an open confession had also to be made of each and every virtue of the king, the priest saying that towards the gods he was piously disposed and towards men most kindly; for he was self-controlled and just and magimous, truthful, and generous with his possessions, and, in a word, superior to every desire, and that he punished crimes less severely than they deserved and rendered to his benefactors a gratitude exceeding the benefaction.,7.  And after reciting much more in a similar vein he concluded his prayer with a curse concerning things done in error, exempting the king from all blame therefor and asking that both the evil consequences and the punishment should fall upon those who served him and had taught him evil things.,8.  All this he would do, partly to lead the king to fear the gods and live a life pleasing to them, and partly to accustom him to a proper manner of conduct, not by sharp admonitions, but through praises that were agreeable and most conductive to virtue.,9.  After this, when the king had performed the divination from the entrails of a calf and had found the omens good, the sacred scribe read before the assemblage from out of the sacred books some of the edifying counsels and deeds of their most distinguished men, in order that he who held the supreme leadership should first contemplate in his mind the most excellent general principles and then turn to the prescribed administration of the several functions.,10.  For there was a set time not only for his holding audiences or rendering judgments, but even for his taking a walk, bathing, and sleeping with his wife, and, in a word, for every act of his life.,11.  And it was the custom for the kings to partake of delicate food, eating no other meat than veal and duck, and drinking only a prescribed amount of wine, which was not enough to make them unreasonably surfeited or drunken.,12.  And, speaking generally, their whole diet was ordered with such continence that it had the appearance of having been drawn up, not by a lawgiver, but by the most skilled of their physicians, with only their health in view. 1.71. 1.  Strange as it may appear that the king did not have the entire control of his daily fare, far more remarkable still was the fact that kings were not allowed to render any legal decision or transact any business at random or to punish anyone through malice or in anger or for any other unjust reason, but only in accordance with the established laws relative to each offence.,2.  And in following the dictates of custom in these matters, so far were they from being indigt or taking offence in their souls, that, on the contrary, they actually held that they led a most happy life;,3.  for they believed that all other men, in thoughtlessly following their natural passions, commit many acts which bring them injuries and perils, and that oftentimes some who realize that they are about to commit a sin nevertheless do base acts when overpowered by love or hatred or some other passion, while they, on the other hand, by virtue of their having cultivated a manner of life which had been chosen before all others by the most prudent of all men, fell into the fewest mistakes.,4.  And since the kings followed so righteous a course in dealing with their subjects, the people manifested a goodwill towards their rulers which surpassed even the affection they had for their own kinsmen; for not only the order of the priests but, in short, all the inhabitants of Egypt were less concerned for their wives and children and their other cherished possessions than for the safety of their kings.,5.  Consequently, during most of the time covered by the reigns of the kings of whom we have a record, they maintained an orderly civil government and continued to enjoy a most felicitous life, so long as the system of laws described was in force; and, more than that, they conquered more nations and achieved greater wealth than any other people, and adorned their lands with monuments and buildings never to be surpassed, and their cities with costly dedications of every description. 1.72. 1.  Again, the Egyptian ceremonies which followed upon the death of a king afforded no small proof of the goodwill of the people towards their rulers; for the fact that the honour which they paid was to one who was insensible of it constituted an authentic testimony to its sincerity.,2.  For when any king died all the inhabitants of Egypt united in mourning for him, rending their garments, closing the temples, stopping the sacrifices, and celebrating no festivals for seventy-two days; and plastering their heads with mud and wrapping strips of linen cloth below their breasts, women as well as men went about in groups of two or three hundred, and twice each day, reciting the dirge in a rhythmic chant, they sang the praises of the deceased, recalling his virtues; nor would they eat the flesh of any living thing or food prepared from wheat, and they abstained from wine and luxury of any sort.,3.  And no one would ever have seen fit to make use of baths or unguents or soft bedding, nay more, would not even have dared to indulge in sexual pleasures, but every Egyptian grieved and mourned during those seventy-two days as if it were his own beloved child that had died.,4.  But during this interval they had made splendid preparations for the burial, and on the last day, placing the coffin containing the body before the entrance to the tomb, they set up, as custom prescribed, a tribunal to sit in judgment upon the deeds done by the deceased during his life.,5.  And when permission had been given to anyone who so wished to lay complaint against him, the priests praised all his noble deeds one after another, and the common people who had gathered in myriads to the funeral, listening to them, shouted their approval if the king had led a worthy life,,6.  but if he had not, they raised a clamour of protest. And in fact many kings have been deprived of the public burial customarily accorded them because of the opposition of the people; the result was, consequently, that the successive kings practised justice, not merely for the reasons just mentioned, but also because of their fear of the despite which would be shown their body after death and of eternal obloquy. of the customs, then, touching the early kings these are the most important. 1.73. 1.  And since Egypt as a whole is divided into several parts which in Greek are called nomes, over each of these a nomarch is appointed who is charged with both the oversight and care of all its affairs.,2.  Furthermore, the entire country is divided into three parts, the first of which is held by the order of the priests, which is accorded the greatest veneration by the inhabitants both because these men have charge of the worship of the gods and because by virtue of their education they bring to bear a higher intelligence than others.,3.  With the income from these holdings of land they perform all the sacrifices throughout Egypt, maintain their assistants, and minister to their own needs; for it has always been held that the honours paid to the gods should never be changed, but should ever be performed by the same men and in the same manner, and that those who deliberate on behalf of all should not lack the necessities of life.,4.  For, speaking generally, the priests are the first to deliberate upon the most important matters and are always at the king's side, sometimes as his assistants, sometimes to propose measures and give instructions, and they also, by their knowledge of astrology and of divination, forecast future events, and read to the king, out of the record of acts preserved in their sacred books, those which can be of assistance.,5.  For it is not the case with the Egyptians as it is with the Greeks, that a single man or a single woman takes over the priesthood, but many are engaged in the sacrifices and honours paid the gods and pass on to their descendants the same rule of life. They also pay no taxes of any kind, and in repute and in power are second after the king.,6.  The second part of the country has been taken over by the kings for their revenues, out of which they pay the cost of their wars, support the splendour of their court, and reward with fitting gifts any who have distinguished themselves; and they do not swamp the private citizens by taxation, since their income from these revenues gives them a great plenty.,7.  The last part is held by the warriors, as they are called, who are subject to call for all military duties, the purpose being that those who hazard their lives may be most loyal to the country because of such allotment of land and thus may eagerly face the perils of war.,8.  For it would be absurd to entrust the safety of the entire nation to these men and yet have them possess in the country no property to fight for valuable enough to arouse their ardour. But the most important consideration is the fact that, if they are well-to‑do, they will readily beget children and thus so increase the population that the country will not need to call in any mercenary troops.,9.  And since their calling, like that of the priests, is hereditary, the warriors are incited to bravery by the distinguished records of their fathers and, inasmuch as they become zealous students of warfare from their boyhood up, they turn out to be invincible by reason of their daring and skill. 1.74. 1.  There are three other classes of free citizens, namely, the herdsmen, the husbandmen, and the artisans. Now the husbandmen rent on moderate terms the arable land held by the king and the priests and the warriors, and spend their entire time in tilling the soil; and since from very infancy they are brought up in connection with the various tasks of farming, they are far more experienced in such matters than the husbandmen of any other nation;,2.  for of all mankind they acquire the most exact knowledge of the nature of the soil, the use of water in irrigation, the times of sowing and reaping, and the harvesting of crops in general, some details of which they have learned from the observations of their ancestors and others in the school of their own experience.,3.  And what has been said applies equally well to the herdsmen, who receive the care of animals from their fathers as if by a law of inheritance, and follow a pastoral life all the days of their existence.,4.  They have received, it is true, much from their ancestors relative to the best care and feeding of grazing animals, but to this they add not a little by reason of their own interest in such matters; and the most astonishing fact is that, by reason of their unusual application to such matters, the men who have charge of poultry and geese, in addition to producing them in the natural way known to all mankind, raise them by their own hands, by virtue of a skill peculiar to them, in numbers beyond telling;,5.  for they do not use the birds for hatching the eggs, but, in effecting this themselves artificially by their own wit and skill in an astounding manner, they are not surpassed by the operations of nature.,6.  Furthermore, one may see that the crafts also among the Egyptians are very diligently cultivated and brought to their proper development; for they are the only people where all the craftsmen are forbidden to follow any other occupation or belong to any other class of citizens than those stipulated by the laws and handed down to them from their parents, the result being that neither ill-will towards a teacher nor political distractions nor any other thing interferes with their interest in their work.,7.  For whereas among all other peoples it can be observed that the artisans are distracted in mind by many things, and through the desire to advance themselves do not stick exclusively to their own occupation; for some try their hands at agriculture, some dabble in trade, and some cling to two or three crafts, and in states having a democratic form of government vast numbers of them, trooping to the meetings of the Assembly, ruin the work of the government, while they make a profit for themselves at the expense of others who pay them their wage, yet among the Egyptians if any artisan should take part in public affairs or pursue several crafts he is severely punished.,8.  Such, then, were the divisions of the citizens, maintained by the early inhabitants of Egypt, and their devotion to their own class which they inherited from their ancestors. 1.75. 1.  In their administration of justice the Egyptians also showed no merely casual interest, holding that the decisions of the courts exercise the greatest influence upon community life, and this in each of their two aspects.,2.  For it was evident to them that if the offenders against the law should be punished and the injured parties should be afforded succour there would be an ideal correction of wrongdoing; but if, on the other hand, the fear which wrongdoers have of the judgments of the courts should be brought to naught by bribery or favour, they saw that the break-up of community life would follow.,3.  Consequently, by appointing the best men from the most important cities as judges over the whole land they did not fall short of the end which they had in mind. For from Heliopolis and Thebes and Memphis they used to choose ten judges from each, and this court was regarded as in no way inferior to that composed of the Areopagites at Athens or of the Elders at Sparta.,4.  And when the thirty assembled they chose the best one of their number and made him chief justice, and in his stead the city sent another judge. Allowances to provide for their needs were supplied by the king, to the judges sufficient for their maintece, and many times as much to the chief justice.,5.  The latter regularly wore suspended from his neck by a golden chain a small image made of precious stones, which they called Truth; the hearings of the pleas commenced whenever the chief justice put on the image of Truth.,6.  The entire body of the laws was written down in eight volumes which lay before the judges, and the custom was that the accuser should present in writing the particulars of his complaint, namely, the charge, how the thing happened, and the amount of injury or damage done, whereupon the defendant would take the document submitted by his opponents in the suit and reply in writing to each charge, to the effect either that he did not commit the deed, or, if he did, that he was not guilty of wrongdoing, or, if he was guilty of wrongdoing, that he should receive a lighter penalty.,7.  After that, the law required that the accuser should reply to this in writing and that the defendant should offer a rebuttal. And after both parties had twice presented their statements in writing to the judges, it was the duty of the thirty at once to declare their opinions among themselves and of the chief justice to place the image of Truth upon one or the other of the two pleas which had been presented. 1.76. 1.  This was the manner, as their account goes, in which the Egyptians conducted all court proceedings, since they believed that if the advocates were allowed to speak they would greatly becloud the justice of a case; for they knew that the clever devices of orators, the cunning witchery of their delivery, and the tears of the accused would influence many to overlook the severity of the laws and the strictness of truth;,2.  at any rate they were aware that men who are highly respected as judges are often carried away by the eloquence of the advocates, either because they are deceived, or because they are won over by the speaker's charm, or because the emotion of pity has been aroused in them; but by having the parties to a suit present their pleas in writing, it was their opinion that the judgments would be strict, only the bare facts being taken into account.,3.  For in that case there would be the least chance that gifted speakers would have an advantage over the slower, or the well-practised over the inexperienced, or the audacious liars over those who were truth-loving and restrained in character, but all would get their just dues on an equal footing, since by the provision of the laws ample time is taken, on the one hand by the disputants for the examination of the arguments of the other side, and, on the other hand, by the judges for the comparison of the allegations of both parties. 1.77. 1.  Since we have spoken of their legislation, we feel that it will not be foreign to the plan of our history to present such laws of the Egyptians as were especially old or took on an extraordinary form, or, in general, can be of help to lovers of reading.,2.  Now in the first place, their penalty for perjurers was death, on the ground that such men are guilty of the two greatest transgressions — being impious towards the gods and overthrowing the mightiest pledge known among men.,3.  Again, if a man, walking on a road in Egypt, saw a person being killed or, in a word, suffering any kind of violence and did not come to his aid if able to do so, he had to die; and if he was truly prevented from aiding the person because of inability, he was in any case required to lodge information against the bandits and to bring an act against their lawless act; and in case he failed to do this as the law required, it was required that he be scourged with a fixed number of stripes and be deprived of every kind of food for three days.,4.  Those who brought false accusations against others had to suffer the penalty that would have been meted out to the accused persons had they been adjudged guilty.,5.  All Egyptians were also severally required to submit to the magistrates a written declaration of the sources of their livelihood, and any man making a false declaration or gaining an unlawful means of livelihood had to pay the death penalty. And it is said that Solon, after his visit to Egypt, brought this law to Athens.,6.  If anyone intentionally killed a free man or a slave the laws enjoined that he be put to death; for they, in the first place, wished that it should not be through the accidental differences in men's condition in life but through the principles governing their actions that all men should be restrained from evil deeds, and, on the other hand, they sought to accustom mankind, through such consideration for slaves, to refrain all the more from committing any offence whatever against freemen.,7.  In the case of parents who had slain their children, though the laws did not prescribe death, yet the offenders had to hold the dead body in their arms for three successive days and nights, under the surveillance of a state guard; for it was not considered just to deprive of life those who had given life to their children, but rather by a warning which brought with it pain and repentance to turn them from such deeds.,8.  But for children who had killed their parents they reserved an extraordinary punishment; for it was required that those found guilty of this crime should have pieces of flesh about the size of a finger cut out of their bodies with sharp reeds and then be put on a bed of thorns and burned alive; for they held that to take by violence the life of those who had given them life was the greatest crime possible to man.,9.  Pregt women who had been condemned to death were not executed until they had been delivered. The same law has also been enacted by many Greek states, since they held it entirely unjust that the innocent should suffer the same punishment as the guilty, that a penalty should be exacted of two for only one transgression, and, further, that, since the crime had been actuated by an evil intention, a being as yet without intelligence should receive the same correction, and, what is the most important consideration, that in view of the fact that the guilty had been laid at the door of the pregt mother it was by no means proper that the child, who belongs to the father as well as to the mother, should be despatched;,10.  for a man may properly consider judges who spare the life of a murderer to be no worse than other judges who destroy that which is guilty of no crime whatsoever.,11.  Now of the laws dealing with murder these are those which are thought to have been the most successful. 1.78. 1.  Among their other laws one, which concerned military affairs, made the punishment of deserters or of any who disobeyed the command of their leaders, not death, but the uttermost disgrace;,2.  but if later on such men wiped out their disgrace by a display of manly courage, they were restored to their former freedom of speech. Thus the lawgiver at the same time made disgrace a more terrible punishment than death, in order to accustom all the people to consider dishonour the greatest of evils, and he also believed that, while dead men would never be of value to society, men who had been disgraced would do many a good deed through their desire to regain freedom of speech. ,3.  In the case of those who had disclosed military secrets to the enemy the law prescribed that their tongues should be cut out, while in the case of counterfeiters or falsifiers of measures and weights or imitators of seals, and of official scribes who made false entries or erased items, and of any who adduced false documents, it ordered that both their hands should be cut off, to the end that the offender, being punished in respect of those members of his body that were the instruments of his wrongdoing, should himself keep until death his irreparable misfortune, and at the same time, by serving as a warning example to others, should turn them from the commission of similar offences.,4.  Severe also were their laws touching women. For if a man had violated a free married woman, they stipulated that he be emasculated, considering that such a person by a single unlawful act had been guilty of the three greatest crimes, assault, abduction, and confusion of offspring;,5.  but if a man committed adultery with the woman's consent, the laws ordered that the man should receive a thousand blows with the rod, and that the woman should have her nose cut off, on the ground that a woman who tricks herself out with an eye to forbidden licence should be deprived of that which contributes most to a woman's comeliness. 1.79. 1.  Their laws governing contracts they attribute to Bocchoris. These prescribe that men who had borrowed money without signing a bond, if they denied the indebtedness, might take an oath to that effect and be cleared of the obligation. The purpose, was, in the first place, that men might stand in awe of the gods by attributing great importance to oaths,,2.  for, since it is manifest that the man who has repeatedly taken such an oath will in the end lose the confidence which others had in him, everyone will consider it a matter of the utmost concern not to have recourse to the oath lest he forfeit his credit. In the second place, the lawgiver assumed that by basing confidence entirely upon a man's sense of honour he would incite all men to be virtuous in character, in order that they might not be talked about as being unworthy of confidence; and, furthermore, he held it to be unjust that men who had been trusted with a loan without an oath should not be trusted when they gave their oath regarding the same transaction. And whoever lent money along with a written bond was forbidden to do more than double the principal from interest.,3.  In the case of debtors the lawgiver ruled that the repayment of loans could be exacted only from a man's estate, and under no condition did he allow the debtor's person to be subject to seizure, holding that whereas property should belong to those who had amassed it or had received it from some earlier holder by way of a gift, the bodies of citizens should belong to the state, to the end that the state might avail itself of the services which its citizens owed it, in times of both war and peace. For it would be absurd, he felt, that a soldier, at the moment perhaps when he was setting forth to fight for his fatherland, should be haled to prison by his creditor for an unpaid loan, and that the greed of private citizens should in this way endanger the safety of all.,4.  And it appears that Solon took this law also to Athens, calling it a "disburdenment," when he absolved all the citizens of the loans, secured by their persons, which they owed.,5.  But certain individuals find fault, and not without reason, with the majority of the Greek lawgivers, who forbade the taking of weapons and ploughs and other quite indispensable things as security for loans, but nevertheless allowed the men who would use these implements to be subject to imprisonments. 1.80. 1.  The Egyptian law dealing with thieves was also a very peculiar one. For it bade any who chose to follow this occupation to enter their names with the Chief of the Thieves and by agreement to bring to him immediately the stolen articles, while any who had been robbed filed with him in like manner a list of all the missing articles, stating the place, the day, and the hour of the loss.,2.  And since by this method all lost articles were readily found, the owner who had lost anything had only to pay one-fourth of its value in order to recover just what belonged to him. For as it was impossible to keep all mankind from stealing, the lawgiver devised a scheme whereby every article lost would be recovered upon payment of a small ransom.,3.  In accordance with the marriage-customs of the Egyptians the priests have but one wife, but any other man takes as many as he may determine; and the Egyptians are required to raise all their children in order to increase the population, on the ground that large numbers are the greatest factor in increasing the prosperity of both country and cities. Nor do they hold any child a bastard, even though he was born of a slave mother;,4.  for they have taken the general position that the father is the sole author of procreation and that the mother only supplies the fetus with nourishment and a place to live, and they call the trees which bear fruit "male" and those which do not "female," exactly opposite to the Greek usage.,5.  They feed their children in a sort of happy-go‑lucky fashion that in its inexpensiveness quite surpasses belief; for they serve them with stews made of any stuff that is ready to hand and cheap, and give them such stalks of the byblos plant as can be roasted in the coals, and the roots and stems of marsh plants, either raw or boiled or baked.,6.  And since most of the children are reared without shoes or clothing because of the mildness of the climate of the country, the entire expense incurred by the parents of a child until it comes to maturity is not more than twenty drachmas. These are the leading reasons why Egypt has such an extraordinarily large population, and it is because of this fact that she possesses a vast number of great monuments. 1.81. 1.  In the education of their sons the priests teach them two kinds of writing, that which is called "sacred" and that which is used in the more general instruction. Geometry and arithmetic are given special attention.,2.  For the river, by changing the face of the country each year in manifold ways, gives rise to many and varied disputes between neighbours over their boundary lines, and these disputes cannot be easily tested out with any exactness unless a geometer works out the truth scientifically by the application of his experience.,3.  And arithmetic is serviceable with reference to the business affairs connected with making a living and also in applying the principles of geometry, and likewise is of no small assistance to students of astrology as well.,4.  For the positions and arrangements of the stars as well as their motions have always been the subject of careful observation among the Egyptians, if anywhere in the world; they have preserved to this day the records concerning each of these stars over an incredible number of years, this subject of study having been zealously preserved among them from ancient times, and they have also observed with the utmost avidity the motions and orbits and stoppings of the planets, as well as the influences of each one on the generation of all living things — the good or the evil effects, namely, of which they are the cause.,5.  And while they are often successful in predicting to men the events which are going to befall them in the course of their lives, not infrequently they foretell destructions of the crops or, on the other hand, abundant yields, and pestilences that are to attack men or beasts, and as a result of their long observations they have prior knowledge of earthquakes and floods, of the risings of the comets, and of all things which the ordinary man looks upon as beyond all finding out.,6.  And according to them the Chaldaeans of Babylon, being colonists from Egypt, enjoy the fame which they have for their astrology because they learned that science from the priests of Egypt.,7.  As to the general mass of the Egyptians, they are instructed from their childhood by their fathers or kinsmen in the practices proper to each manner of life as previously described by us; but as for reading and writing, the Egyptians at large give their children only a superficial instruction in them, and not all do this, but for the most part only those who are engaged in the crafts. In wrestling and music, however, it is not customary among them to receive any instruction at all; for they hold that from the daily exercises in wrestling their young men will gain, not health, but a vigour that is only temporary and in fact quite dangerous, while they consider music to be not only useless but even harmful, since it makes the spirits of the listeners effeminate. 1.82. 1.  In order to prevent sicknesses they look after the health of their bodies by means of drenches, fastings, and emetics, sometimes every day and sometimes at intervals of three or four days.,2.  For they say that the larger part of the food taken into the body is superfluous and that it is from this superfluous part that diseases are engendered; consequently the treatment just mentioned, by removing the beginnings of disease, would be most likely to produce health.,3.  On their military campaigns and their journeys in the country they all receive treatment without the payment of any private fee; for the physicians draw their support from public funds and administer their treatments in accordance with a written law which was composed in ancient times by many famous physicians. If they follow the rules of this law as they read them in the sacred book and yet are unable to save their patient, they are absolved from any charge and go unpunished; but if they go contrary to the law's prescriptions in any respect, they must submit to a trial with death as the penalty, the lawgiver holding that but few physicians would ever show themselves wiser than the mode of treatment which had been closely followed for a long period and had been originally prescribed by the ablest practitioners. 1.83. 1.  As regards the consecration of animals in Egypt, the practice naturally appears to many to be extraordinary and worthy of investigation. For the Egyptian venerate certain animals exceedingly, not only during their lifetime but even after their death, such as cats, ichneumons and dogs, and, again, hawks and the birds which they call "ibis," as well as wolves and crocodiles and a number of other animals of that kind, and the reasons for such worship we shall undertake to set forth, after we have first spoken briefly about the animals themselves.,2.  In the first place, for each kind of animal that is accorded this worship there has been consecrated a portion of land which returns a revenue sufficient for their care and sustece; moreover, the Egyptians make vows to certain gods on behalf of their children who have been delivered from an illness, in which case they shave off their hair and weigh it against silver or gold, and then give the money to the attendants of the animals mentioned.,3.  These cut up flesh for the hawks and calling them with a loud cry toss it up to them, as they swoop by, until they catch it, while for the cats and ichneumons they break up bread into milk and calling them with a clucking sound set it before them, or else they cut up fish caught in the Nile and feed the flesh to them raw; and in like manner each of the other kinds of animals is provided with the appropriate food.,4.  And as for the various services which these animals require, the Egyptians not only do not try to avoid them or feel ashamed to be seen by the crowds as they perform them, but on the contrary, in the belief that they are engaged in the most serious rites of divine worship, they assume airs of importance, and wearing special insignia make the rounds of the cities and the countryside. And since it can be seen from afar in the service of what animals they engaged, all who meet them fall down before them and render them honour.,5.  When one of these animals dies they wrap it in fine linen and then, wailing and beating their breasts, carry it off to be embalmed; and after it has been treated with cedar oil and such spices as have the quality of imparting a pleasant odour and of preserving the body for a long time, they lay it away in a consecrated tomb.,6.  And whoever intentionally kills one of these animals is put to death, unless it be a cat or an ibis that he kills; but if he kills one of these, whether intentionally or unintentionally, he is certainly put to death, for the common people gather in crowds and deal with the perpetrator most cruelly, sometimes doing this without waiting for a trial.,7.  And because of their fear of such a punishment any who have caught sight of one of these animals lying dead withdraw to a great distance and shout with lamentations and protestations that they found the animal already dead.,8.  So deeply implanted also in the hearts of the common people is their superstitious regard for these animals and so unalterable are the emotions cherished by every man regarding the honour due to them that once, at the time when Ptolemy their king had not as yet been given by the Romans the appellation of "friend" and the people were exercising all zeal in courting the favour of the embassy from Italy which was then visiting Egypt and, in their fear, were intent upon giving no cause for complaint or war, when one of the Romans killed a cat and the multitude rushed in a crowd to his house, neither the officials sent by the king to beg the man off nor the fear of Rome which all the people felt were enough to save the man from punishment, even though his act had been an accident.,9.  And this incident we relate, not from hearsay, but we saw it with our own eyes on the occasion of the visit we made to Egypt. 1.84. 1.  But if what has been said seems to many incredible and like a fanciful tale, what is to follow will appear far more extraordinary. Once, they say, when the inhabitants of Egypt were being hard pressed by a famine, many in their need laid hands upon their fellows, yet not a single man was even accused of having partaken of the sacred animals.,2.  Furthermore, whenever a dog is found dead in any house, every inmate of it shaves his entire body and goes into mourning, and what is more astonishing than this, if any wine or grain or any other thing necessary to life happens to be stored in the building where one of these animals has expired, they would never think of using it thereafter for any purpose.,3.  And if they happen to be making a military expedition in another country, they ransom the captive cats and hawks and bring them back to Egypt, and this they do sometimes even when their supply of money for the journey is running short.,4.  As for ceremonies connected with the Apis of Memphis, the Mnevis of Heliopolis and the goat of Mendes, as well as with the crocodile of the Lake of Moeris, the lion kept in the City of Lions (Leontopolis), as it is called, and many other ceremonies like them, they could easily be described, but the writer would scarcely be believed by any who had not actually witnessed them.,5.  For these animals are kept in sacred enclosures and cared for by many men of distinction who offer them the most expensive fare; for they provide, with unfailing regularity, the finest wheaten flour or wheat-groats seethed in milk, every kind of sweetmeat made with honey, and the meat of ducks, either boiled or baked, while for the carnivorous animals birds are caught and thrown to them in abundance, and, in general, great care is given that they have an expensive fare.,6.  They are continually bathing the animals in warm water, anointing them with the most precious ointments, and burning before them every kind of fragrant incense; they furnish them with the most expensive coverlets and with splendid jewellery, and exercise the greatest care that they shall enjoy sexual intercourse according to the demands of nature; furthermore, with every animal they keep the most beautiful females of the same genus, which they call his concubines and attend to at the cost of heavy expense and assiduous service.,7.  When any animal dies they mourn for it as deeply as do those who have lost a beloved child, and bury it in a manner not in keeping with their ability but going far beyond the value of their estates.,8.  For instance, after the death of Alexander and just subsequently to the taking over of Egypt by Ptolemy the son of Lagus, it happened that the Apis in Memphis died of old age; and the man who was charged with the care of him spent on his burial not only the whole of the very large sum which had been provided for the animal's maintece, but also borrowed in addition fifty talents of silver from Ptolemy. And even in our own day some of the keepers of these animals have spent on their burial not less than one hundred talents. 1.85. 1.  There should be added to what has been said what still remains to be told concerning the ceremonies connected with the sacred bull called Apis. After he has died and has received a magnificent burial, the priests who are charged with this duty seek out a young bull which has on its body markings similar to those of its predecessor;,2.  and when it has been found the people cease their mourning and the priests who have the care of it first take the young bull to Nilopolis, where it is kept forty days, and then, putting it on a state barge fitted out with a gilded cabin, conduct it as a god to the sanctuary of Hephaestus at Memphis.,3.  During these forty days only women may look at it; these stand facing it and pulling up their garments show their genitals, but henceforth they are forever prevented from coming into the presence of this god.,4.  Some explain the origin of the honour accorded this bull in this way, saying that at the death of Osiris his soul passed into this animal, and therefore up to this day has always passed into its successors at the times of the manifestation of Osiris;,5.  but some say that when Osiris died at the hands of Typhon Isis collected the members of his body and put them in an ox (bous), made of wood covered over with fine linen, and because of this the city was called Bousiris. Many other stories are told about the Apis, but we feel that it would be a long task to recount all the details regarding them. 1.86. 1.  Since all the practices of the Egyptians in their worship of animals are astonishing and beyond belief, they occasion much difficulty for those who would seek out their origins and causes.,2.  Now their priests have on this subject a teaching which may not be divulged, as we have already stated in connection with their accounts of the gods, but the majority of the Egyptians give the following three causes, the first of which belongs entirely to the realm of fable and is in keeping with the simplicity of primitive times.,3.  They say, namely, that the gods who came into existence in the beginning, being few in number and overpowered by the multitude and the lawlessness of earth-born men, took on the forms of certain animals, and in this way saved themselves from the savagery and violence of mankind; but afterwards, when they had established their power over all things in the universe, out of gratitude to the animals which had been responsible for their salvation at the outset, they made sacred those kinds whose form they had assumed, and instructed mankind to maintain them in a costly fashion while living and to bury them at death.,4.  The second cause which they give is this — that the early Egyptians, after having been defeated by their neighbours in many battles because of the lack of order in their army, conceived the idea of carrying standards before the several divisions.,5.  Consequently, they say, the commanders fashioned figures of the animals which they now worship and carried them fixed on lances, and by this device every man knew where his place was in the array. And since the good order resulting therefrom greatly contributed to victory, they thought that the animals had been responsible for their deliverance; and so the people, wishing to show their gratitude to them, established the custom of not killing any one of the animals whose likeness had been fashioned at that time, but of rendering to them, as objects of worship, the care and honour which we have previously described. 1.87. 1.  The third cause which they adduce in connection with the dispute in question is the service which each one of these animals renders for the benefit of community life and of mankind.,2.  The cow, for example, bears workers and ploughs the lighter soil; the sheep lamb twice in the year and provide by their wool both protection for the body and its decorous covering, while by their milk and cheese they furnish food that is both appetizing and abundant. Again, the dog is useful both for the hunt and for man's protection, and this is why they represent the god whom they call Anubis with a dog's head, showing in this way that he was the bodyguard of Osiris and Isis.,3.  There are some, however, who explain that dogs guided Isis during her search for Osiris and protected her from wild beasts and wayfarers, and that they helped her in her search, because of the affection they bore for her, by baying; and this is the reason why at the Festival of Isis the procession is led by dogs, those who introduced the rite showing forth in this way the kindly service rendered by this animal of old.,4.  The cat is likewise useful against asps with their deadly bite and the other reptiles that sting, while the ichneumon keeps a look-out for the newly-laid seed of the crocodile and crushes the eggs left by the female, doing this carefully and zealously even though it receives no benefit from the act.,5.  Were this not done, the river would have become impassable because of the multitude of beasts that would be born. And the crocodiles themselves are also killed by this animal in an astonishing and quite incredible manner; for the ichneumons roll themselves over and over in the mud, and when the crocodiles go to sleep on the land with their mouths open they jump down their mouths into the centre of their body; then, rapidly gnawing through the bowels, they get out unscathed themselves and at the same time kill their victims instantly.,6.  And of the sacred birds the ibis is useful as a protector against the snakes, the locusts, and the caterpillars, and the hawk against the scorpions, horned serpents, and the small animals of noxious bite which cause the greatest destruction of men.,7.  But some maintain that the hawk is honoured because it is used as a bird of omen by the soothsayers in predicting to the Egyptians events which are to come.,8.  Others, however, say that in primitive times a hawk brought to the priests in Thebes a book wrapped about with a purple band, which contained written directions concerning the worship of gods and the honours due to them; and it is for this reason, they add, that the sacred scribes wear on their heads a purple band and the wing of a hawk.,9.  The eagle also is honoured by the Thebans because it is believed to be a royal animal and worthy of Zeus. 1.88. 1.  They have deified the goat, just as the Greeks are said to have honoured Priapus, because of the generative member; for this animal has a very great propensity for copulation, and it is fitting that honour be shown to that member of the body which is the cause of generation, being, as it were, the primal author of all animal life.,2.  And, in general, not only the Egyptians but not a few other peoples as well have in the rites they observe treated the male member as sacred, on the ground that it is the cause of the generation of all creatures; and the priests in Egypt who have inherited their priestly offices from their fathers are initiated first into the mysteries of this god.,3.  And both the Pans and the Satyrs, they say, are worshipped by men for the same reason; and this is why most peoples set up in their sacred places statues of them showing the phallus erect and resembling a goat's in nature, since according to tradition this animal is most efficient in copulation; consequently, by representing these creatures in such fashion, the dedicants are returning thanks to them for their own numerous offspring.,4.  The sacred bulls — I refer to the Apis and the Mnevis — are honoured like the gods, as Osiris commanded, both because of their use in farming and also because the fame of those who discovered the fruits of the earth is handed down by the labours of these animals to succeeding generations for all time. Red oxen, however, may be sacrificed, because it is thought that this was the colour of Typhon, who plotted against Osiris and was then punished by Isis for the death of her husband.,5.  Men also, if they were of the same colour as Typhon, were sacrificed, they say, in ancient times by the kings at the tomb of Osiris; however, only a few Egyptians are now found red in colour, and but the majority of such are non-Egyptians, and this is why the story spread among the Greeks of the slaying of foreigners by Busiris, although Busiris was not the name of the king but of the tomb of Osiris, which is called that in the language of the land.,6.  The wolves are honoured, they say, because their nature is so much like that of dogs, for the natures of these two animals are little different from each other and hence offspring is produced by their interbreeding. But the Egyptians offer another explanation for the honour accorded this animal, although it pertains more to the realm of myth; for they say that in early times when Isis, aided by her son Horus, was about to commence her struggle with Typhon, Osiris came from Hades to help his son and his wife, having taken on the guise of wolf; and so, upon the death of Typhon, his conquerors commanded men to honour the animal upon whose appearance victory followed.,7.  But some say that once, when the Ethiopians had marched against Egypt, a great number of bands of wolves (lykoi) gathered together and drove the invaders out of the country, pursuing them beyond the city named Elephantine; and therefore that nome was given the name Lycopolite and these animals were granted the honour in question. 1.89. 1.  It remains for us to speak of the deification of crocodiles, a subject regarding which most men are entirely at a loss to explain how, when these beasts eat the flesh of men, it ever became the law to honour like the gods creatures of the most revolting habits.,2.  Their reply is, that the security of the country is ensured, not only by the river, but to a much greater degree by the crocodiles in it; that for this reason the robbers that infest both Arabia and Libya do not dare to swim across the Nile, because they fear the beasts, whose number is very great; and that this would never have been the case if war were continually being waged against the animals and they had been utterly destroyed by hunters dragging the river with nets.,3.  But still another account is given of these beasts. For some say that once one of the early kings whose name was Menas, being pursued by his own dogs, came in his flight to the Lake of Moeris, as it is called, where, strange as it may seem, a crocodile took him on his back and carried him to the other side. Wishing to show his gratitude to the beast for saving him, he founded a city near the place and named it City of the Crocodiles; and he commanded the natives of the region to worship these animals as gods and dedicated the lake to them for their sustece; and in that place he also constructed his own tomb, erecting a pyramid with four sides, and built the Labyrinth which is admired by many.,4.  A similar diversity of customs exists, according to their accounts, with regard to everything else, but it would be a long task to set forth the details concerning them. That they have adopted these customs for themselves because of the advantage accruing therefrom to their life is clear to all from the fact that there are those among them who will not touch many particular kinds of food. Some, for instance, abstain entirely from lentils, others from beans, and some from cheese or onions or certain other foods, there being many kinds of food in Egypt, showing in this way that men must be taught to deny themselves things that are useful, and that if all ate of everything the supply of no article of consumption would hold out.,5.  But some adduce other causes and say that, since under the early kings the multitude were often revolting and conspiring against their rulers, one of the kings who was especially wise divided the land into a number of parts and commanded the inhabitants of each to revere a certain animal or else not to eat a certain food, his thought being that, with each group of people revering what was honoured among themselves but despising what was sacred to all the rest, all the inhabitants of Egypt would never be able to be of one mind.,6.  And this purpose, they declare, is clear from the results; for every group of people is at odds with its neighbours, being offended at their violations of the customs mentioned above. 1.90. 1.  Some advance some such reason as the following for their deification of the animals. When men, they say, first ceased living like the beasts and gathered into groups, at the outset they kept devouring each other and warring among themselves, the more powerful ever prevailing over the weaker; but later those who were deficient in strength, taught by expediency, grouped together and took for the device upon their standard one of the animals which was later made sacred; then, when those who were from time to time in fear flocked to this symbol, an organized body was formed which was not to be despised by any who attacked it.,2.  And when everybody else did the same thing, the whole people came to be divided into organized bodies, and in the case of each the animal which had been responsible for its safety was accorded honours like those belonging to the gods, as having rendered to them the greatest service possible; and this is why to this day the several groups of the Egyptians differ from each other in that each group honours the animals which it originally made sacred. In general, they say, the Egyptians surpass all other peoples in showing gratitude for every benefaction, since they hold that the return of gratitude to benefactors is a very great resource in life; for it is clear that all men will want to bestow their benefactions preferably upon those who they see will most honourably treasure up the favours they bestow.,3.  And it is apparently on these grounds that the Egyptians prostrate themselves before their kings and honour them as being in truth very gods, holding, on the one hand, that it was not without the influence of some divine providence that these men have attained to the supreme power, and feeling, also, that such as have the will and the strength to confer the greatest benefactions share in the divine nature.,4.  Now if we have dwelt over-long on the topic of the sacred animals, we have at least thoroughly considered those customs of the Egyptians that men most marvel at. 1.91. 1.  But not least will a man marvel at the peculiarity of the customs of the Egyptians when he learns of their usages with respect to the dead. For whenever anyone dies among them, all his relatives and friends, plastering their heads with mud, roam about the city lamenting, until the body receives burial. Nay more, during that time they indulge in neither baths, nor wine, nor in any other food worth mentioning, nor do they put on bright clothing.,2.  There are three classes of burial, the most expensive, the medium, and the most humble. And if the first is used the cost, they say, is a talent of silver, if the second, twenty minae, and if the last, the expense is, they say, very little indeed.,3.  Now the men who treat the bodies are skilled artisans who have received this professional knowledge as a family tradition; and these lay before the relatives of the deceased a price-list of every item connected with the burial, and ask them in what manner they wish the body to be treated.,4.  When an agreement has been reached on every detail and they have taken the body, they turn it over to men who have been assigned to the service and have become inured to it. The first is the scribe, as he is called, who, when the body has been laid on the ground, circumscribes on the left flank the extent of the incision; then the one called the slitter cuts the flesh, as the law commands, with an Ethiopian stone and at once takes to flight on the run, while those present set out after him, pelting him with stones, heaping curses on him, and trying, as it were, to turn the profanation on his head; for in their eyes everyone is an object of general hatred who applies violence to the body of a man of the same tribe or wounds him or, in general, does him any harm.,5.  The men called embalmers, however, are considered worthy of every honour and consideration, associating with the priests and even coming and going in the temples without hindrance, as being undefiled. When they have gathered to treat the body after it has been slit open, one of them thrusts his hand through the opening in the corpse into the trunk and extracts everything but the kidneys and heart, and another one cleanses each of the viscera, washing them in palm wine and spices.,6.  And in general, they carefully dress the whole body for over thirty days, first with cedar oil and certain other preparations, and then with myrrh, cinnamon, and such spices as have the faculty not only of preserving it for a long time but also of giving it a fragrant odour. And after treating the body they return it to the relatives of the deceased, every member of it having been so preserved intact that even the hair on the eyelids and brows remains, the entire appearance of the body is unchanged, and the cast of its shape is recognizable.,7.  This explains why many Egyptians keep the bodies of their ancestors in costly chambers and gaze face to face upon those who died many generations before their own birth, so that, as they look upon the stature and proportions and the features of the countece of each, they experience a strange enjoyment, as though they had lived with those on whom they gaze. When the body is ready to be buried the family announces the day of interment to the judges and to the relatives and friends of the deceased, and solemnly affirms that he who has just passed away — giving his name — "is about to cross the lake. 1.92. 2.  Then, when the judges, forty-two in number, have assembled and have taken seats in a hemicycle which has been built across the lake, the baris is launched, which has been prepared in advance by men especially engaged in that service, and which is in the charge of the boatman whom the Egyptians in their language call charon.,3.  For this reason they insist that Orpheus, having visited Egypt in ancient times and witnessed this custom, merely invented his account of Hades, in part reproducing this practice and in part inventing on his own account; but this point we shall discuss more fully a little later.,4.  At any rate, after the baris has been launched into the lake but before the coffin containing the body is set in it, the law gives permission to anyone who wishes to arraign the dead person. Now if anyone presents himself and makes a charge, and shows that the dead man had led an evil life, the judges announce the decision to all and the body is denied the customary burial; but if it shall appear that the accuser has made an unjust charge he is severely punished.,5.  When no accuser appears or the one who presents himself is discovered to be a slanderer, the relatives put their mourning aside and laud the deceased. And of his ancestry, indeed, they say nothing, as the Greeks do, since they hold that all Egyptians are equally well born, but after recounting his training and education from childhood, they describe his righteousness and justice after he attained to manhood, also his self-control and his other virtues, and call upon the gods of the lower world to receive him into the company of the righteous; and the multitude shouts its assent and extorts the glory of the deceased, as of one who is about to spend eternity in Hades among the righteous.,6.  Those who have private sepulchres lay the body in a vault reserved for it, but those who possess none construct a new chamber in their own home, and stand the coffin upright against the firmest wall. Any also who are forbidden burial because of the accusations brought against them or because their bodies have been made security for a loan they lay away in their own homes; and it sometimes happens that their sons's sons, when they have become prosperous and paid off the debt or cleared them of the charges, give them later a magnificent funeral. 1.93. 1.  It is a most sacred duty, in the eyes of the Egyptians, that they should be seen to honour their parents or ancestors all the more after they have passed to their eternal home. Another custom of theirs is to put up the bodies of their deceased parents as security for a loan; and failure to repay such debts is attended with the deepest disgrace as well as with deprivation of burial at death.,2.  And a person may well admire the men who established these customs, because they strove to inculcate in the inhabitants, as far as was possible, virtuousness and excellence of character, by means not only of their converse with the living but also of their burial and affectionate care of the dead.,3.  For the Greeks have handed down their beliefs in such matters — in the honour paid to the righteous and the punishment of the wicked — by means of fanciful tales and discredited legends; consequently these accounts not only cannot avail to spur their people on to the best life, but, on the contrary, being scoffed at by worthless men, are received with contempt.,4.  But among the Egyptians, since these matters do not belong to the realm of myth but men see with their own eyes that punishment is meted out to the wicked and honour to the good, every day of their lives both the wicked and the good are reminded of their obligations and in this way the greatest and most profitable amendment of men's characters is effected. And the best laws, in my opinion, must be held to be, not those by which men become most prosperous, but those by which they become most virtuous in character and best fitted for citizenship. 1.94. 1.  We must speak also of the lawgivers who have arisen in Egypt and who instituted customs unusual and strange. After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first, they say, to persuade the multitudes to use written laws was Mneves, a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded. According to the tradition he claimed that Hermes had given the laws to him, with the assurance that they would be the cause of great blessings, just as among the Greeks, they say, Minos did in Crete and Lycurgus among the Lacedaemonians, the former saying that he received his laws from Zeus and the latter his from Apollo.,2.  Also among several other peoples tradition says that this kind of a device was used and was the cause of much good to such as believed it. Thus it is recorded that among the Arians Zathraustes claimed that the Good Spirit gave him his laws, among the people known as the Getae who represent themselves to be immortal Zalmoxis asserted the same of their common goddess Hestia, and among the Jews Moyses referred his laws to the god who is invoked as Iao. They all did this either because they believed that a conception which would help humanity was marvellous and wholly divine, or because they held that the common crowd would be more likely to obey the laws if their gaze were directed towards the majesty and power of those to whom their laws were ascribed.,3.  A second lawgiver, according to the Egyptians, was Sasychis, a man of unusual understanding. He made sundry additions to the existing laws and, in particular, laid down with the greatest precision the rites to be used in honouring the gods, and he was the inventor of geometry and taught his countrymen both to speculate about the stars and to observe them.,4.  A third one, they tell us, was the king Sesoösis, who not only performed the most renowned deeds in war of any king of Egypt but also organized the rules governing the warrior class and, in conformity with these, set in order all the regulations that have to do with military campaigns.,5.  A fourth lawgiver, they say, was the king Bocchoris, a wise sort of a man and conspicuous for his craftiness. He drew up all the regulations which governed the kings and gave precision to the laws on contracts; and so wise was he in his judicial decisions as well, that many of his judgments are remembered for their excellence even to our day. And they add that he was very weak in body, and that by disposition he was the most avaricious of all their kings. 1.95. 1.  After Bocchoris, they say, their king Amasis gave attention to the laws, who, according to their accounts, drew up the rules governing the nomarchs and the entire administration of Egypt. And tradition describes him as exceedingly wise and in disposition virtuous and just, for which reasons the Egyptians invested him with the kingship, although he was not of the royal line.,2.  They say also that the citizens of Elis, when they were giving their attention to the Olympic Games, sent an embassy to him to ask how they could be conducted with the greatest fairness, and that he replied, "Provided no man of Elis participates.",3.  And though Polycrates, the ruler of the Samians, had been on terms of friendship with him, when he began oppressing both citizens and such foreigners as put in at Samos, it is said that Amasis at first sent an embassy to him and urged him to moderation; and when no attention was paid to this, he wrote a letter in which he broke up the relations of friendship and hospitality that had existed between them; for he did not wish, as he said, to be plunged into grief in a short while, knowing right well as he did that misfortune is near at hand for the ruler who maintains a tyranny in such fashion. And he was admired, they say, among the Greeks both because of his virtuous character and because his words to Polycrates were speedily fulfilled.,4.  A sixth man to concern himself with the laws of the Egyptians, it is said, was Darius the father of Xerxes; for he was incensed at the lawlessness which his predecessor, Cambyses, had shown in the treatment of the sanctuaries of Egypt, and aspired to live a life of virtue and of piety towards the gods.,5.  Indeed he associated with the priests of Egypt themselves, and took part with them in the study of theology and of the events recorded in their sacred books; and when he learned from these books about the greatness of soul of the ancient kings and about their goodwill towards their subjects he imitated their manner of life. For this reason he was the object of such great honour that he alone of all the kings was addressed as a god by the Egyptians in his lifetime, while at his death he was accorded equal honours with the ancient kings of Egypt who had ruled in strictest accord with the laws.,6.  The system, then, of law used throughout the land was the work, they say, of the men just named, and gained a renown that spread among other peoples everywhere; but in later times, they say, many institutions which were regarded as good were changed, after the Macedonians had conquered and destroyed once and for all the kingship of the native line. 1.96. 1.  But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2.  For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3.  As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4.  Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5.  For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination — all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6.  Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors's souls, holding his wand in hand. And again a little further on he says: They passed Oceanus' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7.  Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8.  The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger's fee is given to the boatman, who in the Egyptian tongue is called charon.,9.  And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice. 1.97. 1.  Many other things as well, of which mythology tells, are still to be found among the Egyptians, the name being still preserved and the customs actually being practised.,2.  In the city of Acanthi, for instance, across the Nile in the direction of Libya one hundred and twenty stades from Memphis, there is a perforated jar to which three hundred and sixty priests, one each day, bring water from the Nile;,3.  and not far from there the actual performance of the myth of Ocnus is to be seen in one of their festivals, where a single man is weaving at one end of a long rope and many others beyond him are unravelling it.,4.  Melampus also, they say, brought from Egypt the rites which the Greeks celebrate in the name of Dionysus, the myths about Cronus and the War with the Titans, and, in a word, the account of the things which happened to the gods.,5.  Daedalus, they relate, copied the maze of the Labyrinth which stands to our day and was built, according to some, by Mendes, but according to others, by king Marrus, many years before the reign of Minos.,6.  And the proportions of the ancient statues of Egypt are the same as in those made by Daedalus among the Greeks. The very beautiful propylon of the temple of Hephaestus in Memphis was also built by Daedalus, who became an object of admiration and was granted a statue of himself in wood, which was made by his own hands and set up in this temple; furthermore, he was accorded great fame because of his genius and, after making many discoveries, was granted divine honours; for on one of the islands off Memphis there stands even to this day a temple of Daedalus, which is honoured by the people of that region.,7.  And as proof of the presence of Homer in Egypt they adduce various pieces of evidence, and especially the healing drink which brings forgetfulness of all past evils, which was given by Helen to Telemachus in the home of Menelaüs. For it is manifest that the poet had acquired exact knowledge of the "nepenthic" drug which he says Helen brought from Egyptian Thebes, given her by Polydamna the wife of Thon; for, they allege, even to this day the women of this city use this powerful remedy, and in ancient times, they say, a drug to cure anger and sorrow was discovered exclusively among the women of Diospolis; but Thebes and Diospolis, they add, are the same city.,8.  Again, Aphroditê is called "golden" by the natives in accordance with an old tradition, and near the city which is called Momemphis there is a plain "of golden Aphroditê.",9.  Likewise, the myths which are related about the dalliance of Zeus and Hera and of their journey to Ethiopia he also got from Egypt; for each year among the Egyptians the shrine of Zeus is carried across the river into Libya and then brought back some days later, as if the god were arriving from Ethiopia; and as for the dalliance of these deities, in their festal gatherings the priests carry the shrines of both to an elevation that has been strewn with flowers of every description. 1.98. 1.  Lycurgus also and Plato and Solon, they say, incorporated many Egyptian customs into their own legislation.,2.  And Pythagoras learned from Egyptians his teachings about the gods, his geometrical propositions and theory of numbers, as well as the transmigration of the soul into every living thing.,3.  Democritus also, as they assert, spent five years among them and was instructed in many matters relating to astrology. Oenopides likewise passed some time with the priests and astrologers and learned among other things about the orbit of the sun, that it has an oblique course and moves in a direction opposite to that of the other stars.,4.  Like the others, Eudoxus studied astrology with them and acquired a notable fame for the great amount of useful knowledge which he disseminated among the Greeks.,5.  Also of the ancient sculptors the most renowned sojourned among them, namely, Telecles and Theodorus, the sons of Rhoecus, who executed for the people of Samos the wooden statue of the Pythian Apollo.,6.  For one half of the statue, as the account is given, was worked by Telecles in Samos, and the other half was finished by his brother Theodorus at Ephesus; and when the two parts were brought together they fitted so perfectly that the whole work had the appearance of having been done by one man. This method of working is practised nowhere among the Greeks, but is followed generally among the Egyptians.,7.  For with them the symmetrical proportions of the statues are not fixed in accordance with the appearance they present to the artist's eye, as is done among the Greeks, but as soon as they lay out the stones and, after apportioning them, are ready to work on them, at that stage they take the proportions, from the smallest parts to the largest;,8.  for, dividing the structure of the entire body into twenty-one parts and one-fourth in addition, they express in this way the complete figure in its symmetrical proportions. Consequently, so soon as the artisans agree as to the size of the statue, they separate and proceed to turn out the various sizes assigned to them, in the same way that they correspond, and they do it so accurately that the peculiarity of their system excites amazement.,9.  And the wooden statue in Samos, in conformity with the ingenious method of the Egyptians, was cut into two parts from the top of the head down to the private parts and the statue was divided in the middle, each part exactly matching the other at every point. And they say that this statue is for the most part rather similar to those of Egypt, as having the arms stretched stiffly down the sides and the legs separated in a stride.,10.  Now regarding Egypt, the events which history records and the things that deserve to be mentioned, this account is sufficient; and we shall present in the next Book, in keeping with our profession at the beginning of this Book, the events and legendary accounts next in order, beginning with the part played by the Assyrians in Asia. 2.1. 1.  The preceding Book, being the first of the whole work, embraces the facts which concern Egypt, among which are included both the myths related by the Egyptians about their gods and about the nature of the Nile, and the other marvels which are told about this river, as well as a description of the land of Egypt and the acts of each of their ancient kings. Next in order came the structures known as the pyramids, which are listed among the seven wonders of the world.,2.  After that we discussed such matters connected with the laws and the courts of law, and also with the animals which are considered sacred among the Egyptians, as excite admiration and wonder, also their customs with respect to the dead, and then named such Greeks as were noted for their learning, who, upon visiting Egypt and being instructed in many useful things, thereupon transferred them to Greece.,3.  And in this present Book we shall set forth the events which took place in Asia in the ancient period, beginning with the time when the Assyrians were the domit power.,4.  In the earliest age, then, the kings of Asia were native-born, and in connection with them no memory is preserved of either a notable deed or a personal name. The first to be handed down by tradition to history and memory for us as one who achieved great deeds is Ninus, king of the Assyrians, and of him we shall now endeavour to give a detailed account. For being by nature a warlike man and emulous of valour, he supplied the strongest of the young men with arms, and by training them for a considerable time he accustomed them to every hardship and all the dangers of war.,5.  And when now he had collected a notable army, he formed an alliance with Ariaeus, the king of Arabia, a country which in those times seems to have abounded in brave men. Now, in general, this nation is one which loves freedom and under no circumstances submits to a foreign ruler; consequently neither the kings of the Persians at a later time nor those of the Macedonians, though the most powerful of their day, were ever able to enslave this nation.,6.  For Arabia is, in general, a difficult country for a foreign army to campaign in, part of it being desert and part of it waterless and supplied at intervals with wells which are hidden and known only to the natives.,7.  Ninus, however, the king of the Assyrians, taking along the ruler of the Arabians as an ally, made a campaign with a great army against the Babylonians whose country bordered upon his — in those times the present city of Babylon had not yet been founded, but there were other notable cities in Babylonia — and after easily subduing the inhabitants of that region because of their inexperience in the dangers of war, he laid upon them the yearly payment of fixed tributes, but the king of the conquered, whom he took captive along with his children, he put to death.,8.  Then, invading Armenia in great force and laying waste some of its cities, he struck terror into the inhabitants; consequently their king Barzanes, realizing that he was no match for him in battle, met him with many presents and announced that he would obey his every command.,9.  But Ninus treated him with great magimity, and agreed that he should not only continue to rule over Armenia but should also, as his friend, furnish a contingent and supplies for the Assyrian army. And as his power continually increased, he made a campaign against Media.,10.  And the king of this country, Pharnus, meeting him in battle with a formidable force, was defeated, and he both lost the larger part of his soldiers, and himself, being taken captive along with his seven sons and wife, was crucified. 2.2. 1.  Since the undertakings of Ninus were prospering in this way, he was seized with a powerful desire to subdue all of Asia that lies between the Tanaïs and the Nile; for, as a general thing, when men enjoy good fortune, the steady current of their success prompts in them the desire for more. Consequently he made one of his friends satrap of Media, while he himself set about the task of subduing the nations of Asia, and within a period of seventeen years he became master of them all except the Indians and Bactrians.,2.  Now no historian has recorded the battles with each nation or the number of all the peoples conquered, but we shall undertake to run over briefly the most important nations, as given in the account of Ctesias of Cnidus.,3.  of the lands which lie on the sea and of the others which border on these, Ninus subdued Egypt and Phoenicia, then Coele-Syria, Cilicia, Pamphylia, and Lycia, and also Caria, Phrygia, and Lydia; moreover, he brought under his sway the Troad, Phrygia on the Hellespont, Propontis, Bithynia, Cappadocia, and all the barbarian nations who inhabit the shores of the Pontus as far as the Tanaïs; he also made himself lord of the lands of the Cadusii, Tapyri, Hyrcanii, Drangi, of the Derbici, Carmanii, Choromnaei, and of the Borcanii, and Parthyaei; and he invaded both Persis and Susiana and Caspiana, as it is called, which is entered by exceedingly narrow passes, known for that reason as the Caspian Gates.,4.  Many other lesser nations he also brought under his rule, about whom it would be a long task to speak. But since Bactriana was difficult to invade and contained multitudes of warlike men, after much toil and labour in vain he deferred to a later time the war against the Bactriani, and leading his forces back into Assyria selected a place excellently situated for the founding of a great city. 2.38. 1.  Now India as a whole, being of a vast extent, is inhabited, as we are told, by many other peoples of every description, and not one of them had its first origin in a foreign land, but all of them are thought to be autochthonous; it never receives any colony from abroad nor has it ever sent one to any other people.,2.  According to their myths the earliest human beings used for food the fruits of the earth which grew wild, and for clothing the skins of the native animals, as was done by the Greeks. Similarly too the discovery of the several arts and of all other things which are useful for life was made gradually, necessity itself showing the way to a creature which was well endowed by nature and had, as its assistants for every purpose, hands and speech and sagacity of mind.,3.  The most learned men among the Indians recount a myth which it may be appropriate to set forth in brief form. This, then, is what they say: In the earliest times, when the inhabitants of their land were still dwelling in scattered clan-villages, Dionysus came to them from the regions to the west of them with a notable army; and he traversed all India, since there was as yet no notable city which would have been able to oppose him.,4.  But when an oppressive heat came and the soldiers of Dionysus were being consumed by a pestilential sickness, this leader, who was conspicuous for his wisdom, led his army out of the plains into the hill-country; here, where cool breezes blew and the spring waters flowed pure at their very sources, the army got rid of its sickness. The name of this region of the hill-country, where Dionysus relieved his forces of the sickness, is Meros; and it is because of this fact that the Greeks have handed down to posterity in their account of this god the story that Dionysus was nourished in a thigh (meros).,5.  After this he took in hand the storing of the fruits and shared this knowledge with the Indians, and he communicated to them the discovery of wine and of all the other things useful for life. Furthermore, he became the founder of notable cities by gathering the villages together in well-situated regions, and he both taught them to honour the deity and introduced laws and courts; and, in brief, since he had been the introducer of many good works he was regarded as a god and received immortal honours.,6.  They also recount that he carried along with his army a great number of women, and that when he joined battle in his wars he used the sounds of drums and cymbals, since the trumpet had not yet been discovered. And after he had reigned over all India for fifty-two years he died of old age. His sons, who succeeded to the sovereignty, passed the rule on successively to their descendants; but finally, many generations later, their sovereignty was dissolved and the cities received a democratic form of government. 2.39. 1.  As for Dionysus, then, and his descendants, such is the myth as it is related by the inhabitants of the hill-country of India. And with regard to Heracles they say that he was born among them and they assign to him, in common with the Greeks, both the club and the lion's skin.,2.  Moreover, as their account tells us, he was far superior to all other men in strength of body and in courage, and cleared both land and sea of their wild beasts. And marrying several wives, he begot many sons, but only one daughter; and when his sons attained to manhood, dividing all India into as many parts as he had male children, he appointed all his sons kings, and rearing his single daughter he appointed her also a queen.,3.  Likewise, he became the founder of not a few cities, the most renowned and largest of which he called Palibothra. In this city he also constructed a costly palace and settled a multitude of inhabitants, and he fortified it with remarkable ditches which were filled with water from the river.,4.  And when Heracles passed from among men he received immortal honour, but his descendants, though they held the kingship during many generations and accomplished notable deeds, made no campaign beyond their own frontiers and despatched no colony to any other people. But many years later most of the cities had received a democratic form of government, although among certain tribes the kingship endured until the time when Alexander crossed over into Asia.,5.  As for the customs of the Indians which are peculiar to them, a man may consider one which was drawn up by their ancient wise men to be the most worthy of admiration; for the law has ordained that under no circumstances shall anyone among them be a slave, but that all shall be free and respect the principle of equality in all persons. For those, they think, who have learned neither to domineer over others nor to subject themselves to others will enjoy a manner of life best suited to all circumstances; since it is silly to make laws on the basis of equality for all persons, and yet to establish inequalities in social intercourse.


Subjects of this text:

subject book bibliographic info
alexander (the great), in india Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
alexander iii of macedon vii Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
alexander romance Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
alexandria v–vii Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
ammon Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
apollonius rhodius Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
diodorus, lacks originality Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195
diodorus, use of hecataeus Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195
diodorus, use of megasthenes Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
diodorus of sicily Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
egypt, ethnographies of Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195
ethnography, structure of Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195, 203
hecataeus of abdera, jewish excursus in appendix of the origo section Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 297
hecataeus of abdera, structure of ethnographies Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195, 203
india Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
itacistic spellings' Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
megasthenes Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
nearchus Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
nomina (customs), in hecataeus Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195
nomina (customs), in megasthenes Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 203
origo or origo-archaeologia, in hecataeus Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195, 203
ptolemaic royal ideology vi Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93
tcherikover, v. Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 297
theologoumena Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 195
zeus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 93