2. Herodotus, Histories, 1.8, 1.105, 1.131-1.132, 1.137, 1.199, 2.5, 2.29, 2.42, 2.48-2.49, 2.112, 2.155-2.156, 3.1-3.6, 3.9-3.12, 3.14-3.43, 3.45-3.53, 3.56-3.87, 3.97, 4.59, 5.7, 7.27-7.29, 7.39, 7.111, 7.237, 9.108, 9.111 (5th cent. BCE - 5th cent. BCE)
| 1.8. This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” 1.105. From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. 1.131. As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. 1.132. And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases. 1.137. This is a law which I praise; and it is a praiseworthy law, too, which does not allow the king himself to slay any one for a single offense, or any other Persian to do incurable harm to one of his servants for one offense. Not until an accounting shows that the offender's wrongful acts are more and greater than his services may a man give rein to his anger. ,They say that no one has ever yet killed his father or mother; when such a thing has been done, it always turns out on inquest that the doer is shown to be a changeling or the fruit of adultery; for it is not to be believed (say they) that a son should kill his true parent. 1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . 2.5. And I think that their account of the country was true. For even if a man has not heard it before, he can readily see, if he has sense, that that Egypt to which the Greeks sail is land deposited for the Egyptians, the river's gift—not only the lower country, but even the land as far as three days' voyage above the lake, which is of the same nature as the other, although the priests did not say this, too. ,For this is the nature of the land of Egypt : in the first place, when you approach it from the sea and are still a day's sail from land, if you let down a sounding line you will bring up mud from a depth of eleven fathoms. This shows that the deposit from the land reaches this far. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.112. Pheros was succeeded (they said) by a man of Memphis, whose name in the Greek tongue was Proteus. This Proteus has a very attractive and well-appointed temple precinct at Memphis, south of the temple of Hephaestus. ,Around the precinct live Phoenicians of Tyre, and the whole place is called the Camp of the Tyrians. There is in the precinct of Proteus a temple called the temple of the Stranger Aphrodite; I guess this is a temple of Helen, daughter of Tyndarus, partly because I have heard the story of Helen's abiding with Proteus, and partly because it bears the name of the Foreign Aphrodite: for no other of Aphrodite's temples is called by that name. 2.155. I have often mentioned the Egyptian oracle, and shall give an account of this, as it deserves. This oracle is sacred to Leto, and is situated in a great city by the Sebennytic arm of the Nile, on the way up from the sea. ,Buto is the name of the city where this oracle is; I have already mentioned it. In Buto there is a temple of Apollo and Artemis. The shrine of Leto where the oracle is, is itself very great, and its outer court is sixty feet high. ,But what caused me the most wonder among the things apparent there I shall mention. In this precinct is the shrine of Leto, the height and length of whose walls is all made of a single stone slab; each wall has an equal length and height; namely, seventy feet. Another slab makes the surface of the roof, the cornice of which is seven feet broad. 2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto, and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. 3.1. Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. 3.2. But the Egyptians, who say that Cambyses was the son of this daughter of Apries, claim him as one of theirs; they say that it was Cyrus who asked Amasis for his daughter, and not Cambyses. ,But what they say is false. They are certainly not unaware (for if any understand the customs of the Persians the Egyptians do) firstly, that it is not their custom for illegitimate offspring to rule when there are legitimate offspring; and secondly, that Cambyses was the son of Cassandane, the daughter of Pharnaspes, who was an Achaemenid, and not of the Egyptian woman. But they falsify the story, pretending to be related to the house of Cyrus. That is the truth of the matter. 3.3. The following story, incredible to me, is also told: that one of the Persian women who came to visit Cyrus' wives, and saw the tall and attractive children who stood by Cassandane, expressed her admiration in extravagant terms. Then Cassandane, Cyrus' wife, said, ,“Although I am the mother of such children, Cyrus dishonors me and honors his new woman from Egypt .” So she spoke in her bitterness against Nitetis; and Cambyses, the eldest of her sons, said, ,“Then, mother, when I am grown up, I will turn all Egypt upside down.” When he said this, he was about ten years old, and the women were amazed; but he kept it in mind, and it was thus that when he grew up and became king, he made the campaign against Egypt . 3.4. It so happened, too, that something else occurred contributing to this campaign. There was among Amasis' mercenaries a man who was a Halicarnassian by birth, a clever man and a good soldier, whose name was Phanes. ,This Phanes had some grudge against Amasis, and fled from Egypt aboard ship, hoping to talk to Cambyses. Since he was a man much admired among the mercenaries and had an exact knowledge of all Egyptian matters, Amasis was anxious to catch him, and sent a trireme with his most trusted eunuch to pursue him. This eunuch caught him in Lycia but never brought him back to Egypt, for Phanes was too clever for him. ,He made his guards drunk and so escaped to Persia . There he found Cambyses prepared to set out against Egypt, but in doubt as to his march, how he should cross the waterless desert; so Phanes showed him what was Amasis' condition and how he should march; as to this, he advised Cambyses to send and ask the king of the Arabians for a safe passage. 3.5. Now the only apparent way of entry into Egypt is this. The road runs from Phoenicia as far as the borders of the city of Cadytis, which belongs to the so-called Syrians of Palestine . ,From Cadytis (which, as I judge, is a city not much smaller than Sardis ) to the city of Ienysus the seaports belong to the Arabians; then they are Syrian again from Ienysus as far as the Serbonian marsh, beside which the Casian promontory stretches seawards; ,from this Serbonian marsh, where Typho is supposed to have been hidden, the country is Egypt . Now between Ienysus and the Casian mountain and the Serbonian marsh there lies a wide territory for as much as three days' journey, terribly arid. 3.6. I am going to mention something now which few of those who sail to Egypt know. Earthen jars full of wine are brought into Egypt twice a year from all Greece and Phoenicia besides: yet one might safely say there is not a single empty wine jar anywhere in the country. ,What then (one may ask) becomes of them? I shall explain this too. Each governor of a district must gather in all the earthen pots from his own township and take them to Memphis, and the people of Memphis must fill them with water and carry them to those arid lands of Syria ; so the earthen pottery that is brought to Egypt and unloaded or emptied there is carried to Syria to join the stock that has already been taken there. 3.9. When, then, the Arabian had made the pledge to the messengers who had come from Cambyses, he devised the following expedient: he filled camel-skins with water and loaded all his camels with these; then he drove them into the waterless land and there awaited Cambyses' army. ,This is the most credible of the stories told; but I must relate the less credible tale also, since they tell it. There is a great river in Arabia called Corys, emptying into the sea called Red. ,From this river (it is said) the king of the Arabians brought water by an aqueduct made of sewn oxhides and other hides and extensive enough to reach to the dry country; and he had great tanks dug in that country to try to receive and keep the water. ,It is a twelve days' journey from the river to that desert. By three aqueducts (they say) he brought the water to three different places. 3.10. Psammenitus, son of Amasis, was encamped by the mouth of the Nile called Pelusian, awaiting Cambyses. ,For when Cambyses marched against Egypt, he found Amasis no longer alive; he had died after reigning forty-four years, during which he had suffered no great misfortune; and being dead he was embalmed and laid in the burial-place built for him in the temple. ,While his son Psammenitus was king of Egypt, the people saw an extraordinary thing, namely, rain at Thebes of Egypt, where, as the Thebans themselves say, there had never been rain before, nor since to my lifetime; for indeed there is no rain at all in the upper parts of Egypt ; but at that time a drizzle of rain fell at Thebes . 3.11. When the Persians had crossed the waterless country and encamped near the Egyptians intending to engage them, the Egyptian mercenaries, Greeks and Carians, devised a plan to punish Phanes, angered at him for leading a foreign army into Egypt . ,Phanes had left sons in Egypt ; these they brought to the camp, into their father's sight, and set a great bowl between the two armies; then they brought the sons one by one and cut their throats over the bowl. ,When all the sons had been slaughtered, they poured wine and water into the bowl, and the mercenaries drank this and then gave battle. The fighting was fierce, and many of both armies fell; but at last the Egyptians were routed. 3.12. I saw a strange thing on the site of the battle, of which the people of the country had told me. The bones of those killed on either side in this fight lying scattered separately (for the Persian bones lay in one place and the Egyptian in another, where the armies had first separately stood), the skulls of the Persians are so brittle that if you throw no more than a pebble it will pierce them, but the Egyptian skulls are so strong that a blow of a stone will hardly crack them. ,And this, the people said (which for my own part I readily believed), is the explanation of it: the Egyptians shave their heads from childhood, and the bone thickens by exposure to the sun. ,This also is the reason why they do not grow bald; for nowhere can one see so few bald heads as in Egypt . ,Their skulls then are strong for this reason; while the Persian skulls are weak because they cover their heads throughout their lives with the felt hats (called tiaras) which they wear. Such is the truth of the matter. I saw too the skulls of those Persians at Papremis who were killed with Darius' son Achaemenes by Inaros the Libyan, and they were like the others. 3.14. On the tenth day after the surrender of the walled city of Memphis, Cambyses took Psammenitus king of Egypt, who had reigned for six months, and confined him in the outer part of the city with other Egyptians, to insult him; having confined him there, he tried Psammenitus' spirit, as I shall show. ,He dressed the daughter of the king as a slave and sent her out with a pitcher to fetch water, together with other girls from the families of the leading men, dressed like the daughter of the king. ,So when the girls went out before their fathers' eyes crying and lamenting, all the rest answered with cries and weeping, seeing their children abused; but Psammenitus, having seen with his own eyes and learned all, bowed himself to the ground. ,After the water-carriers had passed by, Cambyses next made Psammenitus' son go out before him with two thousand Egyptians of the same age, all with ropes bound round their necks and bridle-bits in their mouths; ,they were led out to be punished for those Mytileneans who had perished with their boat at Memphis ; for such was the judgment of the royal judges, that every man's death be paid for by the deaths of ten noble Egyptians. ,When Psammenitus saw them passing and perceived that his son was being led out to die, and all the Egyptians who sat with him wept and showed their affliction, he did as he had done at the sight of his daughter. ,After these too had gone out, it happened that there was one of his companions, a man past his prime, who had lost all his possessions, and had only what a poor man might have, and begged of the army; this man now went out before Psammenitus son of Amasis and the Egyptians confined in the outer part of the city. When Psammenitus saw him, he broke into loud weeping, striking his head and calling on his companion by name. ,Now there were men set to watch Psammenitus, who told Cambyses all that he did as each went forth. Wondering at what the king did, Cambyses made this inquiry of him by a messenger: ,“Psammenitus, Lord Cambyses wants to know why, seeing your daughter abused and your son going to his death, you did not cry out or weep, yet you showed such feeling for the beggar, who (as Cambyses learns from others) is not one of your kindred?” So the messenger inquired. Psammenitus answered: ,0“Son of Cyrus, my private grief was too great for weeping; but the unhappiness of my companion deserves tears—a man fallen from abundance and prosperity to beggary come to the threshold of old age.” When the messenger reported this, Cambyses and his court, it is said, thought the answer good. ,1And, the Egyptians say, Croesus wept (for it happened that he too had come with Cambyses to Egypt ) and the Persians that were there wept; Cambyses himself felt some pity, and he ordered that Psammenitus' son be spared from those that were to be executed, and that Psammenitus himself be brought in from the outer part of the city and brought before him. 3.15. Those that went for him found that the son was no longer alive, but had been the first to be slaughtered; but they brought Psammenitus up and led him to Cambyses; and there he lived, and no violence was done him for the rest of his life. ,And if he had known how to mind his own business, he would have regained Egypt to govern; for the Persians are inclined to honor kings' sons; even though kings revolt from them, they give back to their sons the sovereign power. ,There are many instances showing that it is their custom so to do, and notably the giving back of his father's sovereign power to Thannyras son of Inaros, and also to Pausiris son of Amyrtaeus; yet none ever did the Persians more harm than Inaros and Amyrtaeus. ,But as it was, Psammenitus plotted evil and got his reward; for he was caught raising a revolt among the Egyptians; and when Cambyses heard of it, Psammenitus drank bull's blood and died. Such was his end. 3.16. From Memphis Cambyses went to the city Sais, anxious to do exactly what he did do. Entering the house of Amasis, he had the body of Amasis carried outside from its place of burial; and when this had been done, he gave orders to scourge it and pull out the hair and pierce it with goads, and to desecrate it in every way. ,When they were weary of doing this (for the body, being embalmed, remained whole and did not fall to pieces), Cambyses gave orders to burn it, a sacrilegious command; for the Persians hold fire to be a god; ,therefore neither nation thinks it right to burn the dead, the Persians for the reason given, as they say it is wrong to give the dead body of a man to a god; while the Egyptians believe fire to be a living beast that devours all that it catches, and when sated with its meal dies together with that on which it feeds. ,Now it is by no means their custom to give the dead to beasts; and this is why they embalm the corpse, that it may not lie and feed worms. Thus what Cambyses commanded was contrary to the custom of both peoples. ,The Egyptians say, however, that it was not Amasis to whom this was done, but another Egyptian of the same age as Amasis, whom the Persians abused thinking that they were abusing Amasis. ,For their story is that Amasis learned from an oracle what was to be done to him after his death, and so to escape this fate buried this dead man, the one that was scourged, near the door inside his own vault, and ordered his son that he himself should be laid in the farthest corner of the vault. ,I think that these commands of Amasis, regarding the burial-place and the man, were never given at all, and that the Egyptians believe in them in vain. 3.17. After this Cambyses planned three expeditions, against the Carchedonians, against the Ammonians, and against the “long-lived” Ethiopians, who inhabit that part of Libya that is on the southern sea. ,He decided after consideration to send his fleet against the Carthaginians and a part of his land army against the Ammonians; to Ethiopia he would first send spies, to see what truth there was in the story of a Table of the Sun in that country, and to spy out all else besides, under the pretext of bringing gifts for the Ethiopian king. 3.18. Now the Table of the Sun is said to be something of this kind: there is a meadow outside the city, filled with the boiled flesh of all four-footed things; here during the night the men of authority among the townsmen are careful to set out the meat, and all day whoever wishes comes and feasts on it. These meats, say the people of the country, are ever produced by the earth of itself. Such is the story of the Sun's Table. 3.19. When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . 3.20. When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. 3.21. When the Fish-eaters arrived among these men, they gave the gifts to their king and said: “Cambyses, the king of the Persians, wishing to become your friend and ally, sent us with orders to address ourselves to you; and he offers you as gifts these things which he enjoys using himself.” ,But the Ethiopian, perceiving that they had come as spies, spoke thus to them: “It is not because he values my friendship that the Persian King sends you with gifts, nor do you speak the truth (for you have come to spy on my realm), nor is that man just; for were he just, he would not have coveted a land other than his own, nor would he try to lead into slavery men by whom he has not been injured. Now, give him this bow, and this message: ,‘The King of the Ethiopians advises the King of the Persians to bring overwhelming odds to attack the long-lived Ethiopians when the Persians can draw a bow of this length as easily as I do; but until then, to thank the gods who do not incite the sons of the Ethiopians to add other land to their own.’” 3.22. So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. ,Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” ,Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. ,They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. 3.23. The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. 3.24. Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 3.25. Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis, and sent the Greeks to sail away. 3.26. So fared the expedition against Ethiopia . As for those who were sent to march against the Ammonians, they set out and journeyed from Thebes with guides; and it is known that they came to the city of Oasis, inhabited by Samians said to be of the Aeschrionian tribe, seven days' march from Thebes across sandy desert; this place is called, in the Greek language, Islands of the Blest. ,Thus far, it is said, the army came; after that, except for the Ammonians themselves and those who heard from them, no man can say anything of them; for they neither reached the Ammonians nor returned back. ,But this is what the Ammonians themselves say: when the Persians were crossing the sand from Oasis to attack them, and were about midway between their country and Oasis, while they were breakfasting a great and violent south wind arose, which buried them in the masses of sand which it bore; and so they disappeared from sight. Such is the Ammonian tale about this army. 3.27. When Cambyses was back at Memphis, there appeared in Egypt that Apis whom the Greeks call Epaphus; at whose epiphany the Egyptians put on their best clothing and held a festival. ,Seeing the Egyptians so doing, Cambyses was fully persuaded that these signs of joy were for his misfortunes, and summoned the rulers of Memphis ; when they came before him, he asked them why the Egyptians behaved so at the moment he returned with so many of his army lost, though they had done nothing like it when he was before at Memphis . ,The rulers told him that a god, wont to appear after long intervals of time, had now appeared to them; and that all Egypt rejoiced and made holiday whenever he so appeared. At this Cambyses said that they lied, and he punished them with death for their lie. 3.28. Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. ,This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. ,The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. 3.29. When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: ,“Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. ,So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses' knowledge. 3.30. But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. 3.31. This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. 3.32. There are two tales of her death, as there are of the death of Smerdis. The Greeks say that Cambyses had set a lion cub to fight a puppy, and that this woman was watching too; and that as the puppy was losing, its brother broke its leash and came to help, and the two dogs together got the better of the cub. ,Cambyses, they say, was pleased with the sight, but the woman wept as she sat by. Cambyses perceiving it asked why she wept, and she said that when she saw the puppy help its brother she had wept, recalling Smerdis and knowing that there would be no avenger for him. ,For saying this, according to the Greek story, she was killed by Cambyses. But the Egyptian tale is that as the two sat at table the woman took a lettuce and plucked off the leaves, then asked her husband whether he preferred the look of it with or without leaves. “With the leaves,” he said; whereupon she answered: ,“Yet you have stripped Cyrus' house as bare as this lettuce.” Angered at this, they say, he sprang upon her, who was great with child, and she miscarried and died of the hurt he gave her. 3.33. Such were Cambyses' mad acts to his own household, whether they were done because of Apis or grew from some of the many troubles that are wont to beset men; for indeed he is said to have been afflicted from his birth with that grievous disease which some call “sacred.” It is not unlikely then that when his body was grievously afflicted his mind too should be diseased. 3.34. I will now relate his mad dealings with the rest of Persia . He said, as they report, to Prexaspes—whom he held in particular honor, who brought him all his messages, whose son held the very honorable office of Cambyses' cup-bearer—thus, I say, he spoke to Prexaspes: ,“What manner of man, Prexaspes, do the Persians think me to be, and how do they speak of me?” “Sire,” said Prexaspes, “for all else they greatly praise you, but they say that you love wine too well.” ,So he reported of the Persians. The king angrily replied: “If the Persians now say that it is my fondness for wine that drives me to frenzy and madness, then it would seem that their former saying also was a lie.” ,For it is said that before this, while some Persians and Croesus were sitting with him, Cambyses asked what manner of man they thought him to be in comparison with Cyrus his father; and they answered, “Cambyses was the better man; for he had all of Cyrus' possessions and had won Egypt and the sea besides.” ,So said the Persians; but Croesus, who was present, and was dissatisfied with their judgment, spoke thus to Cambyses: “To me, son of Cyrus, you do not seem to be the equal of your father; for you have as yet no son such as he left after him in you.” This pleased Cambyses, and he praised Croesus' judgment. 3.35. Remembering this, then, he said to Prexaspes in his anger: “Judge then if the Persians speak the truth, or rather are themselves out of their minds when they speak of me so. ,Yonder stands your son in the porch; now if I shoot and pierce his heart, that will prove the Persians to be wrong; if I miss, then say that they are right and that I am out of my senses.” ,So saying, he strung his bow and hit the boy, and gave orders to open the fallen body and examine the wound: and the arrow being found in the heart, Cambyses laughed in great glee and said to the boy's father: ,“It is plain, Prexaspes, that I am in my right mind and the Persians mad; now tell me: what man in the world did you ever see that shot so true to the mark?” Prexaspes, it is said, replied (for he saw that Cambyses was mad, and he feared for his own life), “Master, I think that not even the god himself could shoot so true.” ,Thus did Cambyses then; at another time he took twelve Persians, equal to the noblest in the land, convicted them of some minor offense, and buried them alive up to the neck. 3.36. For these acts Croesus the Lydian thought fit to take him to task, and addressed him thus: “Sire, do not sacrifice everything to youth and temper, but restrain and control yourself; prudence is a good thing, forethought is wise. But you kill men of your own country whom you have convicted of some minor offense, and you kill boys. ,If you do so often, beware lest the Persians revolt from you. As for me, your father Cyrus earnestly begged me to counsel you and to give you such advice as I think to be good.” Croesus gave him this counsel out of goodwill; but Cambyses answered: ,“It is very well that you should even dare to counsel me; you, who governed your own country so well, and gave fine advice to my father—telling him, when the Massagetae were willing to cross over into our lands, to pass the Araxes and attack them; thus you worked your own ruin by misgoverning your country and Cyrus', who trusted you. But you shall regret it; I have long waited for an occasion to deal with you.” ,With that Cambyses took his bow to shoot him dead; but Croesus leapt up and ran out; and Cambyses, being unable to shoot him, ordered his attendants to catch and kill him. ,They, knowing Cambyses' mood, hid Croesus; intending to reveal him and receive gifts for saving his life, if Cambyses should repent and ask for Croesus, but if he should not repent nor wish Croesus back, then to kill the Lydian. ,Not long after this Cambyses did wish Croesus back, and the attendants, understanding this, told him that Croesus was alive still. Cambyses said that he was glad of it; but that they, who had saved Croesus, should not escape with impunity, but be killed; and this was done. 3.37. Cambyses committed many such mad acts against the Persians and his allies; he stayed at Memphis, and there opened ancient coffins and examined the dead bodies. ,Thus too he entered the temple of Hephaestus and jeered at the image there. This image of Hephaestus is most like the Phoenician Pataici, which the Phoenicians carry on the prows of their triremes. I will describe it for anyone who has not seen these figures: it is the likeness of a dwarf. ,Also he entered the temple of the Cabeiri, into which no one may enter save the priest; the images here he even burnt, with bitter mockery. These also are like the images of Hephaestus, and are said to be his sons. 3.38. I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all. 3.39. While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . 3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” 3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. 3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. 3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. 3.45. Some say that these Samians who were sent never came to Egypt, but that when they had sailed as far as Carpathus discussed the matter among themselves and decided to sail no further; others say that they did come to Egypt and there escaped from the guard that was set over them. ,But as they sailed back to Samos, Polycrates' ships met and engaged them; and the returning Samians were victorious and landed on the island, but were there beaten in a land battle, and so sailed to Lacedaemon . ,There are those who say that the Samians from Egypt defeated Polycrates; but to my thinking this is untrue; for they need not have invited the Lacedaemonians if in fact they had been able to master Polycrates by themselves. Besides, it is not even reasonable to suppose that he, who had a great army of hired soldiers and bowmen of his own, was beaten by a few men like the returning Samians. ,Polycrates took the children and wives of the townsmen who were subject to him and shut them up in the boathouses, with intent to burn them and the boathouses too if their men should desert to the returned Samians. 3.46. When the Samians who were expelled by Polycrates came to Sparta, they came before the ruling men and made a long speech to show the greatness of their need. But the Spartans at their first sitting answered that they had forgotten the beginning of the speech and could not understand its end. ,After this the Samians came a second time with a sack, and said nothing but this: “The sack wants flour.” To this the Spartans replied that they were over-wordy with “the sack”; but they did resolve to help them. 3.47. The Lacedaemonians then equipped and sent an army to Samos, returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus . 3.48. The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . 3.49. If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. 3.50. For after killing his own wife Melissa, Periander suffered yet another calamity on top of what he had already suffered. He had two sons by Melissa, one seventeen and one eighteen years old. ,Their mother's father, Procles, the sovereign of Epidaurus, sent for the boys and treated them affectionately, as was natural, seeing that they were his own daughter's sons. When they left him, he said as he sent them forth: ,“Do you know, boys, who killed your mother?” The elder of them paid no attention to these words; but the younger, whose name was Lycophron, was struck with such horror when he heard them that when he came to Corinth he would not speak to his father, his mother's murderer, nor would he answer him when addressed nor reply to his questions. At last Periander was so angry that he drove the boy from his house. 3.51. Having driven this one away, he asked the elder son what their grandfather had said to them. The boy told him that Procles had treated them kindly, but did not mention what he had said at parting; for he had paid no attention. Periander said that by no means could Procles not have dropped some hint, and interrogated him persistently; ,until the boy remembered, and told him. And Periander, comprehending, and wishing to show no weakness, sent a message to those with whom his banished son was living and forbade them to keep him. ,So when the boy, driven out, would go to another house, he would be driven from this also, since Periander threatened all who received him and ordered them to shut him out; so when driven forth, he would go to some other house of his friends, and they, although he was the son of Periander, and although they were afraid, nonetheless took him in. 3.52. In the end Periander made a proclamation, that whoever sheltered the boy in his house or spoke to him, would owe a fine to Apollo, and he set the amount. ,In view of this proclamation no one wished to address or receive the boy into his house; and besides, the boy himself did not think it right to attempt what was forbidden, but accepting it slept in the open. ,On the fourth day, when Periander saw him starved and unwashed, he took pity on him, and his anger being softened, he came near and said: “My son, which is preferable—to follow your present way of life, or by being well-disposed toward your father to inherit my power and the goods which I now possess? ,Though my son and a prince of prosperous Corinth, you prefer the life of a vagrant, by opposing and being angry with me with whom you least ought to be. For if something has happened as a result of which you have a suspicion about me, it has happened to my disadvantage and I bear the brunt of it, inasmuch as I am the cause. ,But bearing in mind how much better it is to be envied than to be pitied, and at the same time what sort of thing it is to be angry with your parents and with those that are stronger than you, come back to the house.” ,With these words Periander tried to move his son, but he said nothing else to his father, only told him that because he had conversed with him he owed the fine to Apollo. When Periander saw that his son's stubbornness could not be got around or overcome, he sent him away out of his sight in a ship to Corcyra ; for Corcyra too was subject to him. ,And when he had sent him away, he sent an army against Procles his father-in-law, since he was most to blame for his present troubles; and he took Epidaurus, captured Procles, and imprisoned him. 3.53. As time went on, Periander, now grown past his prime and aware that he could no longer oversee and direct all his affairs, sent to Corcyra inviting Lycophron to be sovereign; for he saw no hope in his eldest son, who seemed to him to be slow-witted. ,Lycophron did not dignify the invitation with a reply. Then Periander, pressing the young man, sent to him (as the next best way) his daughter, the boy's sister, thinking that he would listen to her. ,She came and said, “Child, would you want the power to fall to others, and our father's house destroyed, rather than to return and have it yourself? Come home and stop punishing yourself. ,Pride is an unhappy possession. Do not cure evil by evil. Many place the more becoming thing before the just; and many pursuing their mother's business have lost their father's. Power is a slippery thing; many want it, and our father is now old and past his prime; do not lose what is yours to others.” ,So she spoke communicating their father's inducements. But he answered that he would never come to Corinth as long as he knew his father was alive. ,When she brought this answer back, Periander sent a third messenger, through whom he proposed that he should go to Corcyra, and that the boy should return to Corinth and be the heir of his power. ,The son consented to this; Periander got ready to go to Corcyra and Lycophron to go to Corinth ; but when the Corcyraeans learned of all these matters, they put the young man to death so that Periander would not come to their country. It was for this that Periander desired vengeance on the Corcyraeans. 3.56. So when the Lacedaemonians had besieged Samos for forty days with no success, they went away to the Peloponnesus . ,There is a foolish tale abroad that Polycrates bribed them to depart by making and giving them a great number of gilded lead coins, as a native currency. This was the first expedition to Asia made by Dorians of Lacedaemon . 3.57. When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi, which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year's income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: , quote type="oracle" l met="dact"“When the prytaneum on Siphnus becomes white /l lAnd white-browed the market, then indeed a shrewd man is wanted /l lBeware a wooden force and a red herald.” /l /quote At this time the market-place and town-hall of Siphnus were adorned with Parian marble. 3.58. They could not understand this oracle either when it was spoken or at the time of the Samians' coming. As soon as the Samians put in at Siphnus, they sent ambassadors to the town in one of their ships; ,now in ancient times all ships were painted with vermilion; and this was what was meant by the warning given by the priestess to the Siphnians, to beware a wooden force and a red herald. ,The messengers, then, demanded from the Siphnians a loan of ten talents; when the Siphnians refused them, the Samians set about ravaging their lands. ,Hearing this the Siphnians came out at once to drive them off, but they were defeated in battle, and many of them were cut off from their town by the Samians; who presently exacted from them a hundred talents. 3.59. Then the Samians took from the men of Hermione, instead of money, the island Hydrea which is near to the Peloponnesus, and gave it to men of Troezen for safekeeping; they themselves settled at Cydonia in Crete, though their voyage had been made with no such intent, but rather to drive Zacynthians out of the island. ,Here they stayed and prospered for five years; indeed, the temples now at Cydonia and the shrine of Dictyna are the Samians' work; ,but in the sixth year Aeginetans and Cretans came and defeated them in a sea-fight and made slaves of them; moreover they cut off the ships' prows, that were shaped like boars' heads, and dedicated them in the temple of Athena in Aegina . ,The Aeginetans did this out of a grudge against the Samians; for previously the Samians, in the days when Amphicrates was king of Samos, sailing in force against Aegina, had hurt the Aeginetans and been hurt by them. This was the cause. 3.60. I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . 3.61. Now after Cambyses, son of Cyrus, had lost his mind, while he was still in Egypt, two Magus brothers rebelled against him. One of them had been left by Cambyses as steward of his house; this man now revolted from him, perceiving that the death of Smerdis was kept secret, and that few knew of it, most believing him to be still alive. ,Therefore he plotted to gain the royal power: he had a brother, his partner, as I said, in rebellion; this brother was in appearance very like Cyrus' son Smerdis, whom Cambyses, his brother, had killed; nor was he like him in appearance only, but he bore the same name too, Smerdis. ,Patizeithes the Magus persuaded this man that he would manage everything for him; he brought his brother and set him on the royal throne; then he sent heralds to all parts, one of whom was to go to Egypt and proclaim to the army that henceforth they must obey not Cambyses but Smerdis, the son of Cyrus. 3.62. So this proclamation was made everywhere. The herald appointed to go to Egypt, finding Cambyses and his army at Ecbatana in Syria, came out before them all and proclaimed the message given him by the Magus. ,When Cambyses heard what the herald said, he supposed that it was the truth, and that Prexaspes, when sent to kill Smerdis, had not done it but had played Cambyses false; and he said, fixing his eyes on Prexaspes, “Is it thus, Prexaspes, that you carried out my instructions?” ,“No,” said Prexaspes, “this is not true, sire, that your brother Smerdis has rebelled against you; he cannot have any quarrel with you, small or great; I myself did as you instructed, and I buried him with my own hands. ,If then the dead can rise, you may expect to see Astyages the Mede rise up against you; but if things are as usual, assuredly no harm to you will arise from Smerdis. Now then this is my opinion, that we pursue this herald and interrogate him, to learn from whom he comes with his proclamation that we must obey Smerdis as our king.” 3.63. Cambyses liked Prexaspes' advice; the herald was pursued at once and brought; and when he came, Prexaspes put this question to him: “Fellow, you say that your message is from Cyrus' son Smerdis; tell me this now, and you may go away unpunished: was it Smerdis who appeared to you and gave you this charge, or was it one of his servants?” ,“Since King Cambyses marched to Egypt,” answered the herald, “I have never seen Smerdis the son of Cyrus; the Magus whom Cambyses made overseer of his house gave me the message, saying that it was the will of Smerdis, son of Cyrus, that I should make it known to you.” ,So spoke the herald, telling the whole truth; and Cambyses said, “Prexaspes, having done what you were told like a good man you are free of blame; but who can this Persian be who rebels against me and usurps the name of Smerdis?” ,Prexaspes replied, “I think, sire, that I understand what has been done here; the rebels are the Magi, Patizeithes whom you left steward of your house, and his brother Smerdis.” 3.64. The truth of the words and of a dream struck Cambyses the moment he heard the name Smerdis; for he had dreamt that a message had come to him that Smerdis sitting on the royal throne touched heaven with his head; ,and perceiving that he had killed his brother without cause, he wept bitterly for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse, with intent to march at once to Susa against the Magus. ,As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ,They told him it was Ecbatana . Now a prophecy had before this come to him from Buto, that he would end his life at Ecbatana ; Cambyses supposed this to signify that he would die in old age at the Median Ecbatana, his capital city; but as the event proved, the oracle prophesied his death at Ecbatana of Syria . ,So when he now inquired and learned the name of the town, the shock of his wound, and of the misfortune that came to him from the Magus, brought him to his senses; he understood the prophecy and said: “Here Cambyses son of Cyrus is to die.” 3.65. At this time he said no more. But about twenty days later, he sent for the most prominent of the Persians that were about him, and thus addressed them: “Persians, I have to make known to you something which I kept most strictly concealed. ,When I was in Egypt I had a dream, which I wish I had not had; it seemed to me that a messenger came from home to tell me that Smerdis sitting on the royal throne touched heaven with his head. ,Then I feared that my brother would take away my sovereignty from me, and I acted with more haste than wisdom; for it is not in the power of human nature to run away from what is to be; but I, blind as I was, sent Prexaspes to Susa to kill Smerdis. When that great wrong was done I lived without fear, for I never thought that when Smerdis was removed another man might rise against me. ,But I mistook altogether what was to be; I have killed my brother when there was no need, and I have lost my kingdom none the less; for it was the Magus Smerdis that the divinity forewarned in the dream would revolt. ,Now he has been done for by me, and I would have you believe that Smerdis Cyrus' son no longer lives; the Magi rule the kingdom, the one that I left caretaker of my house, and his brother Smerdis. So then, the man is dead of an unholy destiny at the hands of his relations who ought to have been my avenger for the disgrace I have suffered from the Magi; ,and as he is no longer alive, necessity constrains me to charge you, men of Persia, in his place, with the last desire of my life. In the name of the gods of my royal house I charge all of you, but chiefly those Achaemenids that are here, not to let the sovereignty fall again into Median hands; if they have it after getting it by trickery, take it back through trickery of your own; if they have got it away by force, then by force all the stronger get it back. ,And if you do this, may your land bring forth fruit, and your women and your flocks and herds be blessed with offspring, remaining free for all time; but if you do not get the kingdom back or attempt to get it back, then I pray things turn out the opposite for you, and on top of this, that every Persian meet an end such as mine.” With that Cambyses wept bitterly for all that had happened to him. 3.66. When the Persians saw their king weep, they all tore the clothing which they wore and wailed loud and long. ,But when after this the bone rotted and the thigh rapidly putrefied, it carried off Cambyses son of Cyrus, who had reigned in all seven years and five months, but was altogether childless, without male or female issue. ,To the Persians who were present it was quite incredible that the Magi were masters of the kingdom; they believed that Cambyses' intent was to deceive them with his story of Smerdis' death, so that all Persia might be embroiled in a war against him. 3.67. So they believed that it was Cyrus' son Smerdis who had been made king. For Prexaspes stoutly denied that he had killed Smerdis, since now that Cambyses was dead, it was not safe for him to say that he had slain the son of Cyrus with his own hands. ,Cambyses being dead, the Magus, pretending to be the Smerdis of like name, Cyrus' son, reigned without fear for the seven months by which Cambyses had fallen short of reigning eight years. ,In this time he benefitted all his subjects to such an extent that after his death all the Asiatics except the Persians wished him back; for he sent to every nation he ruled and proclaimed an exemption for three years from military service and from tribute. 3.68. Such was his proclamation at the beginning of his reign; but in the eighth month he was exposed in the following manner. There was one Otanes, son of Pharnaspes, as well-born and rich a man as any Persian. ,This Otanes was the first to guess that the Magus was not Cyrus' son Smerdis and who, in fact, he was; the reason was, that he never left the acropolis nor summoned any notable Persian into his presence. And having formed this suspicion Otanes did as follows: ,Cambyses had taken his daughter, whose name was Phaedyme; this same girl the Magus had now and he lived with her and with all Cambyses' other wives. Otanes sent to this daughter, asking at what man's side she lay, with Smerdis, Cyrus' son, or with some other? ,She sent back a message that she did not know; for (she said) she had never seen Cyrus' son Smerdis, nor did she know who her bedfellow was. Then Otanes sent a second message, to this effect: “If you do not know Cyrus' son Smerdis yourself, then find out from Atossa who it is that she and you are living with; for surely she knows her own brother.” ,To this his daughter replied: “I cannot communicate with Atossa, nor can I see any other of the women of the household; for no sooner had this man, whoever he is, made himself king, than he sent us to live apart, each in her own appointed place.” 3.69. When Otanes heard that, he saw more clearly how the matter stood; and he sent her this third message: ,“Daughter, your noble birth obliges you to run any risk that your father commands you to face. If this man is not Smerdis son of Cyrus but who I think he is, then he must not get away with sleeping with you and sitting on the throne of Persia, but be punished. ,Now, then, when he lies with you and you see that he is sleeping, feel his ears; if he has ears, rest assured that you are living with Smerdis son of Cyrus; but if he has none, it is Smerdis the Magus.” ,Phaedyme answered by messenger that she would run a very great risk by so doing; for if it should turn out that he had no ears, and she were caught feeling for them, he would surely kill her; nevertheless she would do it. ,So she promised to do this for her father. Cyrus son of Cambyses during his reign cut off the ears of this Magus Smerdis for some grave reason. ,So Phaedyme, daughter of Otanes, performed her promise to her father. When it was her turn to go to the Magus (for their wives go in sequence to the Persians), she came to his bed and felt for the Magus' ears while he slumbered deeply; and having with no great difficulty assured herself that he had no ears, she sent and told this to her father as soon as it was morning. 3.70. Otanes then took aside two Persians of the highest rank whom he thought worthiest of trust, Aspathines and Gobryas, and told them the whole story. These, it would seem, had themselves suspected that it was so; and now they readily believed what Otanes revealed to them. ,They resolved that each should take into his confidence that Persian whom he most trusted; Otanes brought in Intaphrenes, Gobryas brought Megabyzus, and Aspathines Hydarnes. ,When they were six, Darius, whose father, Hystaspes, was a subordinate governor of the Persians, arrived at Susa . When he came, then, the six Persians resolved to include Darius too. 3.71. The seven then met and gave each other tokens of good faith and spoke together; and when it was Darius' turn to declare his mind, he spoke as follows: ,“I thought that I alone knew that it was the Magus who was king and that Smerdis son of Cyrus was dead; and it was for this reason that I made haste to come, that I might effect the Magus' death; but since it turns out that you know too and not only I, I think that we should act at once and not put it off.” ,Otanes replied, “son of Hystaspes, you have a good father and seem likely yourself to be in no way inferior to your father; do not hurry this undertaking without thinking, but take it up more prudently; there must be more of us to try it.” ,To this Darius answered: “You gentlemen who are here, if you do as Otanes says, know that you will die horribly; for someone will inform the Magus, looking to enrich himself alone. ,You ought to have done it by yourselves; but since you decided to confide in others and have included me, let us either act today or else understand that if the present day passes, nobody else will betray you before I do, for I shall myself betray you to the Magus.” 3.72. To this Otanes replied, seeing Darius' vehemence, “Since you force us to hurry and will tolerate no delay, tell us now yourself how we shall pass into the palace and attack them. For you know yourself, I suppose, if not because you have seen them then you have heard, that guards are stationed all around; how shall we go past the guards?” ,“Otanes,” answered Darius, “there are many things that cannot be described in words, but in deed; and there are other things that can be described in words, but nothing illustrious comes of them. You know well that the guards who are set are easy to go by. ,There is no one who will not allow us to pass, from respect or from fear, because of who we are; and further, I have myself the best pretext for entering, for I shall say that I have just arrived from Persia and have a message for the king from my father. ,When it is necessary to lie, lie. For we want the same thing, liars and those who tell the truth; some lie to win credence and advantage by lies, while others tell the truth in order to obtain some advantage by the truth and to be more trusted; thus we approach the same ends by different means. ,If the hope of advantage were taken away, the truth-teller would be as ready to lie as the liar to tell the truth. Now if any of the watchmen willingly let us pass, it will be better for him later. But if any tries to withstand us, let us note him as an enemy, and so thrust ourselves in and begin our work.” 3.73. Then Gobryas said, “Friends, when shall we have a better chance to win back the kingship, or, if we cannot, to die, since we who are Persians are ruled by a Mede, a Magus, and he a man that has no ears? ,Those of you that were with Cambyses at his death-bed of course remember the curse which he pronounced as he died on the Persians if they should not try to get back the kingship, although we did not believe Cambyses then, but thought that he spoke to deceive us. ,Now therefore my vote is that we follow Darius' plan, and not quit this council to do anything else but attack the Magus at once.” So spoke Gobryas; and they all consented to what he said. 3.74. While they were making these plans, by coincidence the following happened. The Magi had resolved after consideration to make a friend of Prexaspes, because he had been wronged by Cambyses (who had killed his son with an arrow) and because he alone knew of the death of Cyrus' son Smerdis, having himself been the slayer; but besides this, because he was in great repute among the Persians. ,For these reasons they summoned him and tried to make him a friend, having bound him by tokens of good faith and oaths to keep to himself and betray to no one their deception of the Persians, and promising to give him all things in great abundance. ,When Prexaspes agreed to do this, since the Magi importuned him, the Magi made this second proposal to him, that they should call an assembly of all the Persians before the palace wall, and he should go up on to a tower and declare that it was Smerdis son of Cyrus and no other who was king of Persia . ,They gave him this charge, because they thought him to be the man most trusted by the Persians, and because he had often asserted that Cyrus' son Smerdis was alive, and had denied the murder. 3.75. When Prexaspes said that he was ready to do this too, the Magi summoned the Persians together, and brought him up on to a tower and bade him speak. Then, deliberately forgetting all the Magi's instructions, he traced the lineage of Cyrus from Achaemenes downwards; when he came at last to the name of Cyrus, he recounted all the good which that king had done to Persia, ,and after he had narrated this, he revealed the truth, saying that he had concealed it before, as it had not been safe for him to tell what had happened, but at the present time necessity forced him to reveal it: and he said that he himself, forced by Cambyses, had killed Smerdis son of Cyrus, and that the Magi were in power. ,Then, invoking a terrible curse on the Persians if they did not win back the throne and take vengeance on the Magi, he threw himself headlong down from the tower; so Prexaspes, a man who was always well thought of, perished in this way. 3.76. The seven Persians, when they had decided to attack the Magi at once and not delay, prayed to the gods and set forth, knowing nothing of what had happened to Prexaspes. ,But when they had gone half way they learned what had happened to Prexaspes. Then they argued there, standing beside the road, Otanes' party demanding that they delay and not attack while events were in flux, and Darius' party that they go directly and do what they had decided and not put it off. ,While they were arguing, they saw seven pairs of hawks chase and slash and tear to bits two pairs of vultures. And seeing this all seven consented to Darius' opinion, and went on to the palace, encouraged by the birds. 3.77. When they came to the gate, it turned out as Darius had expected; the guards, out of respect for the leading men in Persia and never suspecting that there would be trouble from them, allowed them to pass, who enjoyed divine guidance, and no one asked any questions. ,And when they came to the court, they met the eunuchs that carry messages, who asked the seven why they had come; and while they were questioning these, they were threatening the watchmen for letting them pass, and restraining the seven who wanted to go on. ,These gave each other the word, drew their knives, and stabbing the eunuchs who barred their way, went forward at a run to the men's apartment. 3.78. Both the Magi were within, deliberating about the consequences of Prexaspes' act. Seeing the eunuchs in confusion and hearing their cries they both sprang up: and when they realized what was happening they turned to defending themselves. ,One rushed to take down a bow, the other went for a spear. Then the fighting started. The one that had caught up the bow found it was no use to him, as the antagonists were close and jostling one another; but the other defended himself with his spear, wounding Aspathines in the thigh and Intaphrenes in the eye; Intaphrenes lost his eye from the wound but was not killed. ,So one of the Magi wounded these; the other, as the bow was no use to him, fled into a chamber adjoining the men's apartment and would have shut its door. ,Two of the seven flung into the room with him, Darius and Gobryas; as Gobryas and the Magus wrestled together, Darius stood helpless in the darkness, afraid of stabbing Gobryas. ,Gobryas, seeing Darius stand helpless, asked why he did not lend a hand; and he said, “Because I am afraid for you, that I might stab you.” And Gobryas answered, “Stick your sword even if it goes through us both.” So Darius complying stabbed with his knife and somehow stuck the Magus. 3.79. When they had killed the Magi and cut off their heads, they left their wounded there because of their infirmity and for the sake of guarding the acropolis, while five of them carrying the Magi's heads ran outside with much shouting and commotion, calling all Persians to aid, telling what they had done and showing the heads; at the same time they killed every Magus that came in their way. ,The Persians, when they learned what had been done by the seven and how the Magi had tricked them, resolved to follow the example set, and drew their daggers and killed all the Magi they could find; and if nightfall had not stopped them they would not have left one Magus alive. ,This day is the greatest holy day that all Persians alike keep; they celebrate a great festival on it, which they call the Massacre of the Magi; while the festival lasts no Magus may go outdoors, but during this day the Magi remain in their houses. 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” 3.83. Having to choose between these three options, four of the seven men preferred the last. Then Otanes, whose proposal to give the Persians equality was defeated, spoke thus among them all: ,“Fellow partisans, it is plain that one of us must be made king (whether by lot, or entrusted with the office by the choice of the Persians, or in some other way), but I shall not compete with you; I desire neither to rule nor to be ruled; but if I waive my claim to be king, I make this condition, that neither I nor any of my descendants shall be subject to any one of you.” ,To these terms the six others agreed; Otanes took no part in the contest but stood aside; and to this day his house (and no other in Persia ) remains free, and is ruled only so far as it is willing to be, so long as it does not transgress Persian law. 3.84. The rest of the seven then considered what was the fairest way of making a king; and they decided that if another of the seven than Otanes should gain the royal power, that Otanes and his descendants should receive a yearly gift of Median clothing and everything else that the Persians hold most valuable. The reason for this decision was that it was he who had first planned the matter and assembled the conspirators. ,For Otanes, then, they choose this particular honor; but with regard to all of them they decreed that any one of the seven should, if he wished, enter the king's palace unounced, except when the king was sleeping with a woman; and that the king should be forbidden to take a wife except from the households of the conspirators. ,As for the making of a king, they decided that he should be elected whose horse, after they were all in their saddles in the suburb of the city, should first be heard to neigh at sunrise. 3.85. Now Darius had a clever groom, whose name was Oebares. When the council broke up, Darius said to him: “Oebares, we have resolved to do as follows about the kingship: he shall be elected whose horse, after we are all mounted on our horses in the suburb of the city, neighs first at sunrise. Now if you have any cunning, figure out how we and no one else can win this prize.” ,“Master,” Oebares answered, “if this is to determine whether you become king or not, be confident for this reason and have an easy mind, for no one else shall be king before you, such are the tricks I have.” “Then,” said Darius, “if you have any trick such as you say, use it and don't put it off, for tomorrow is the day of decision.” ,When Oebares heard that, he did as follows. At nightfall he brought one of the mares which Darius' horse particularly favored, and tethered her in the suburb of the city; then bringing Darius' horse, he repeatedly led him near the horse, bumping against the mare, and at last let the horse mount. 3.86. At dawn of day the six came on horseback as they had agreed. As they rode out through the suburb and came to the place where the mare had been tethered in the past night, Darius' horse trotted forward and whinnied; ,and as he so did there came lightning and thunder out of a clear sky. These signs given to Darius were thought to be foreordained and made his election perfect; his companions leapt from their horses and bowed to him. 3.87. Some say that this was Oebares' plan; but there is another story in Persia besides this: that he rubbed this mare's vulva with his hand, which he then kept inside his clothing until the six were about to let go their horses at sunrise, when he took his hand out and held it to the nostrils of Darius' horse, which at once snorted and whinnied. 3.97. These were the governments and appointments of tribute. The Persian country is the only one which I have not recorded as tributary; for the Persians live free from all taxes. ,As for those on whom no tribute was laid, but who rendered gifts instead, they were, firstly, the Ethiopians nearest to Egypt, whom Cambyses conquered in his march towards the long-lived Ethiopians; and also those who dwell about the holy Nysa, where Dionysus is the god of their festivals. These Ethiopians and their neighbors use the same seed as the Indian Callantiae, and they live underground. ,These together brought every other year and still bring a gift of two choenixes of unrefined gold, two hundred blocks of ebony, five Ethiopian boys, and twenty great elephants' tusks. ,Gifts were also required of the Colchians and their neighbors as far as the Caucasus mountains (which is as far as the Persian rule reaches, the country north of the Caucasus paying no regard to the Persians); these were rendered every four years and are still rendered, namely, a hundred boys and as many maids. ,The Arabians rendered a thousand talents' weight of frankincense yearly. Such were the gifts of these peoples to the king, besides the tribute. 4.59. The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god. 5.7. These are most notable of their usages. They worship no gods but Ares, Dionysus, and Artemis. Their princes, however, unlike the rest of their countrymen, worship Hermes above all gods and swear only by him, claiming him for their ancestor. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.39. Xerxes became very angry and thus replied: “Villain, you see me marching against Hellas myself, and taking with me my sons and brothers and relations and friends; do you, my slave, who should have followed me with all your household and your very wife, speak to me of your son? Be well assured of this, that a man's spirit dwells in his ears; when it hears good words it fills the whole body with delight, but when it hears the opposite it swells with anger. ,When you did me good service and promised more, you will never boast that you outdid your king in the matter of benefits; and now that you have turned aside to the way of shamelessness, you will receive a lesser requital than you merit. You and four of your sons are saved by your hospitality; but you shall be punished by the life of that one you most desire to keep.” ,With that reply, he immediately ordered those who were assigned to do these things to find the eldest of Pythius sons and cut him in half, then to set one half of his body on the right side of the road and the other on the left, so that the army would pass between them. 7.111. The Satrae, as far as we know, have never yet been subject to any man; they alone of the Thracians have continued living in freedom to this day; they dwell on high mountains covered with forests of all kinds and snow, and they are excellent warriors. ,It is they who possess the place of divination sacred to Dionysus. This place is in their highest mountains; the Bessi, a clan of the Satrae, are the prophets of the shrine; there is a priestess who utters the oracle, as at Delphi; it is no more complicated here than there. 7.237. “Achaemenes,” Xerxes answered, “I think that you speak well, and I will do as you counsel. Despite the fact that your advice is better than his, Demaratus does say what he supposes to be most serviceable to me, ,for assuredly I will never believe that he is no friend to my cause. I believe this of him because of all that he has already said and by what is the truth, namely, that if one citizen prospers, another citizen is jealous of him and shows his enmity by silence, and no one, (except if he has attained the height of excellence; and such are seldom seen) if his own townsman asks for counsel, will give him what he thinks to be the best advice. ,If one stranger prospers, however, another stranger is beyond all men his well-wisher and will, if he is asked, impart to him the best counsel he has. It is for this reason that I bid you all to refrain from maligning Demaratus, seeing that he is a stranger and a friend.” 9.108. Now it happened that the king had been at Sardis ever since he came there in flight from Athens after his overthrow in the sea-fight. Being then at Sardis he became enamored of Masistes' wife, who was also there. But as all his messages could not bring her to yield to him, and he would not force her to his will, out of regard for his brother Masistes (which indeed counted with the woman also, for she knew well that no force would be used against her), Xerxes found no other way to accomplish his purpose than that he should make a marriage between his own son Darius and the daughter of this woman and Masistes, for he thought that by doing so he would be most likely to win her. ,So he betrothed them with all due ceremony and rode away to Susa. But when he had come and had taken Darius' bride into his house, he thought no more of Masistes' wife, but changed his mind and wooed and won this girl Artaynte, Darius' wife and Masistes' daughter. 9.111. Nevertheless, since Amestris was insistent and the law compelled him (for at this royal banquet in Persia every request must of necessity be granted), he unwillingly consented, and delivered the woman to Amestris. Then, bidding her do what she wanted, he sent for his brother and spoke as follows: ,“Masistes, you are Darius' son and my brother, and a good man; hear me then. You must no longer live with her who is now your wife. I give you my daughter in her place. Take her for your own, but do away with the wife that you have, for it is not my will that you should have her.” ,At that Masistes was amazed; “Sire,” he said, “what is this evil command that you lay upon me, telling me to deal with my wife in this way? I have by her young sons and daughters, of whom you have taken a wife for your own son, and I am very content with her herself. Yet you are asking me to get rid of my wife and wed your daughter? ,Truly, O king, I consider it a great honor to be accounted worthy of your daughter, but I will do neither the one nor the other. No, rather, do not force me to consent to such a desire. You will find another husband for your daughter as good as I, but permit me to keep my own wife.” ,This was Masistes' response, but Xerxes was very angry and said: “You have come to this pass, Masistes. I will give you no daughter of mine as a wife, nor will you any longer live with her whom you now have. In this way you will learn to accept that which is offered you.” Hearing that, Masistes said “No, sire, you have not destroyed me yet!” and so departed. |
|
