1. Herodotus, Histories, 1.2, 1.6, 1.8-1.12, 1.20, 1.23-1.24, 1.27, 1.33, 1.36, 1.38, 1.44, 1.55, 1.59, 1.65-1.66, 1.71-1.75, 1.91, 1.93, 1.131-1.132, 1.135, 1.155, 1.187, 1.199, 1.203-1.204, 1.207, 1.215-1.216, 2.2, 2.5, 2.11, 2.28-2.31, 2.35-2.64, 2.73, 2.81-2.83, 2.85-2.88, 2.91, 2.91.1, 2.100, 2.102, 2.104, 2.106, 2.111-2.112, 2.119, 2.121-2.123, 2.130-2.131, 2.133, 2.138, 2.144-2.146, 2.148, 2.152, 2.161, 2.169, 2.178, 3.17-3.25, 3.38, 3.50-3.53, 3.99, 3.101-3.102, 3.106, 3.106.1, 4.1-4.82, 4.18.3, 4.20.2, 4.76.1-4.76.2, 4.76.5, 4.80.5, 4.93, 4.96, 4.99-4.101, 4.103, 4.105-4.106, 4.108-4.116, 4.118-4.120, 4.122-4.123, 4.125-4.127, 4.134-4.139, 4.161-4.167, 4.172, 4.183, 4.188-4.189, 5.7, 5.9, 5.92, 6.37, 6.58-6.60, 6.84, 7.73, 7.140, 7.238, 9.78-9.79 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Scyles (Scythian king) • Scythia and Scythians • Scythia, Scythian • Scythia, Scythians • Scythia, and Scythians, • Scythia/Scythians • Scythian, Anacharsis’ genealogy • Scythian, king Saneunus • Scythian, prince • Scythian, public slave • Scythians • Scythians, distinct from all other peoples • Scythians, distinct from all other peoples, accused of cannibalism • bios (way of life),, Scythian bios • bios,, Scythian ways • pastoralism,, Scythian pastoralism
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 193, 194; Bernabe et al. (2013), Redefining Dionysos, 49, 148; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 13; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 86, 118; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 63, 65, 66, 95, 96, 97, 98; Bowersock (1997), Fiction as History: Nero to Julian, 130; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 201, 599; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 143, 227, 249, 301; Gera (2014), Judith, 62, 63, 64, 69, 71, 215, 397; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 176, 290, 385; Gruen (2011), Rethinking the Other in Antiquity, 225; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 14, 46, 47, 50, 54; Isaac (2004), The invention of racism in classical antiquity, 67, 208, 353; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 116, 127, 143, 166, 167, 176, 218, 219; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 160, 161, 162, 163, 166, 167, 168, 169, 170, 238, 239, 241, 244, 245, 246, 248, 249, 258, 259; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 201; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110, 141; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 83; Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79, 145, 173, 179, 187, 188, 190, 201, 226, 236; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 44, 84, 85, 114, 115, 126, 127, 148, 157, 163, 165, 171, 192; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 30, 189, 234, 235, 236, 237, 240, 301; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 78; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 14, 22, 69, 101; Poulsen (2021), Usages of the Past in Roman Historiography, 269, 279; Schwartz (2008), 2 Maccabees, 513; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 284; Torok (2014), Herodotus In Nubia, 43, 50, 93, 99, 108, 131, 134; Vlassopoulos (2021), Historicising Ancient Slavery, 160; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 74
4.76 ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.1.2 οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι.
1.6 Κροῖσος ἦν Λυδὸς μὲν γένος, παῖς δὲ Ἀλυάττεω, τύραννος δὲ ἐθνέων τῶν ἐντός Ἅλυος ποταμοῦ, ὃς ῥέων ἀπὸ μεσαμβρίης μεταξὺ Συρίων τε καὶ Παφλαγόνων ἐξιεῖ πρὸς βορέην ἄνεμον ἐς τὸν Εὔξεινον καλεόμενον πόντον. οὗτος ὁ Κροῖσος βαρβάρων πρῶτος τῶν ἡμεῖς ἴδμεν τοὺς μὲν κατεστρέψατο Ἑλλήνων ἐς φόρου ἀπαγωγήν, τοὺς δὲ φίλους προσεποιήσατο. κατεστρέψατο μὲν Ἴωνάς τε καὶ Αἰολέας καὶ Δωριέας τοὺς ἐν τῇ Ἀσίῃ, φίλους δὲ προσεποιήσατο Λακεδαιμονίους. πρὸ δὲ τῆς Κροίσου ἀρχῆς πάντες Ἕλληνες ἦσαν ἐλεύθεροι· τὸ γὰρ Κιμμερίων στράτευμα τὸ ἐπὶ τὴν Ἰωνίην ἀπικόμενον Κροίσου ἐὸν πρεσβύτερον οὐ καταστροφὴ ἐγένετο τῶν πολίων ἀλλʼ ἐξ ἐπιδρομῆς ἁρπαγή.
1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” 1.9 ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” 1.10 ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. 1.11 τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” 1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1
1.20 Δελφῶν οἶδα ἐγὼ οὕτω ἀκούσας γενέσθαι· Μιλήσιοι δὲ τάδε προστιθεῖσι τούτοισι, Περίανδρον τὸν Κυψέλου ἐόντα Θρασυβούλῳ τῷ τότε Μιλήτου τυραννεύοντι ξεῖνον ἐς τὰ μάλιστα, πυθόμενον τὸ χρηστήριον τὸ τῷ Ἀλυάττῃ γενόμενον, πέμψαντα ἄγγελον κατειπεῖν, ὅκως ἄν τι προειδὼς πρὸς τὸ παρεὸν βουλεύηται.
1.23 Περίανδρος δὲ ἦν Κυψέλου παῖς οὗτος ὁ τῷ Θρασυβούλῳ τὸ χρηστήριον μηνύσας· ἐτυράννευε δὲ ὁ Περίανδρος Κορίνθου· τῷ δὴ λέγουσι Κορίνθιοι ʽὁμολογέουσι δέ σφι Λέσβιοἰ ἐν τῷ βίῳ θῶμα μέγιστον παραστῆναι, Ἀρίονα τὸν Μηθυμναῖον ἐπὶ δελφῖνος ἐξενειχθέντα ἐπὶ Ταίναρον, ἐόντα κιθαρῳδὸν τῶν τότε ἐόντων οὐδενὸς δεύτερον, καὶ διθύραμβον πρῶτον ἀνθρώπων τῶν ἡμεῖς ἴδμεν ποιήσαντά τε καὶ ὀνομάσαντα καὶ διδάξαντα ἐν Κορίνθῳ.
1.24 τοῦτον τὸν Ἀρίονα λέγουσι, τὸν πολλὸν τοῦ χρόνου διατρίβοντα παρὰ Περιάνδρῳ ἐπιθυμῆσαι πλῶσαι ἐς Ἰταλίην τε καὶ Σικελίην, ἐργασάμενον δὲ χρήματα μεγάλα θελῆσαι ὀπίσω ἐς Κόρινθον ἀπικέσθαι. ὁρμᾶσθαι μέν νυν ἐκ Τάραντος, πιστεύοντα δὲ οὐδαμοῖσι μᾶλλον ἢ Κορινθίοισι μισθώσασθαι πλοῖον ἀνδρῶν Κορινθίων. τοὺς δὲ ἐν τῷ πελάγεϊ ἐπιβουλεύειν τὸν Ἀρίονα ἐκβαλόντας ἔχειν τὰ χρήματα. τὸν δὲ συνέντα τοῦτο λίσσεσθαι, χρήματα μὲν σφι προϊέντα, ψυχὴν δὲ παραιτεόμενον. οὔκων δὴ πείθειν αὐτὸν τούτοισι, ἀλλὰ κελεύειν τοὺς πορθμέας ἢ αὐτὸν διαχρᾶσθαί μιν, ὡς ἂν ταφῆς ἐν γῇ τύχῃ, ἢ ἐκπηδᾶν ἐς τὴν θάλασσαν τὴν ταχίστην· ἀπειληθέντα δὴ τὸν Ἀρίονα ἐς ἀπορίην παραιτήσασθαι, ἐπειδή σφι οὕτω δοκέοι, περιιδεῖν αὐτὸν ἐν τῇ σκευῇ πάσῃ στάντα ἐν τοῖσι ἑδωλίοισι ἀεῖσαι· ἀείσας δὲ ὑπεδέκετο ἑωυτὸν κατεργάσασθαι. καὶ τοῖσι ἐσελθεῖν γὰρ ἡδονὴν εἰ μέλλοιεν ἀκούσεσθαι τοῦ ἀρίστου ἀνθρώπων ἀοιδοῦ, ἀναχωρῆσαι ἐκ τῆς πρύμνης ἐς μέσην νέα. τὸν δὲ ἐνδύντα τε πᾶσαν τὴν σκευὴν καὶ λαβόντα τὴν κιθάρην, στάντα ἐν τοῖσι ἑδωλίοισι διεξελθεῖν νόμον τὸν ὄρθιον, τελευτῶντος δὲ τοῦ νόμου ῥῖψαί μιν ἐς τὴν θάλασσαν ἑωυτὸν ὡς εἶχε σὺν τῇ σκευῇ πάσῃ. καὶ τοὺς μὲν ἀποπλέειν ἐς Κόρινθον, τὸν δὲ δελφῖνα λέγουσι ὑπολαβόντα ἐξενεῖκαι ἐπὶ Ταίναρον. ἀποβάντα δέ αὐτὸν χωρέειν ἐς Κόρινθον σὺν τῇ σκευῇ, καὶ ἀπικόμενον ἀπηγέεσθαι πᾶν τὸ γεγονός. Περίανδρον δὲ ὑπὸ ἀπιστίης Ἀρίονα μὲν ἐν φυλακῇ ἔχειν οὐδαμῇ μετιέντα, ἀνακῶς δὲ ἔχειν τῶν πορθμέων. ὡς δὲ ἄρα παρεῖναι αὐτούς, κληθέντας ἱστορέεσθαι εἴ τι λέγοιεν περὶ Ἀρίονος. φαμένων δὲ ἐκείνων ὡς εἴη τε σῶς περὶ Ἰταλίην καί μιν εὖ πρήσσοντα λίποιεν ἐν Τάραντι, ἐπιφανῆναί σφι τὸν Ἀρίονα ὥσπερ ἔχων ἐξεπήδησε· καὶ τοὺς ἐκπλαγέντας οὐκ ἔχειν ἔτι ἐλεγχομένους ἀρνέεσθαι. ταῦτα μέν νυν Κορίνθιοί τε καὶ Λέσβιοι λέγουσι, καὶ Ἀρίονος ἐστὶ ἀνάθημα χάλκεον οὐ μέγα ἐπὶ Ταινάρῳ, ἐπὶ δελφῖνος ἐπὲων ἄνθρωπος.
1.27 ὡς δὲ ἄρα οἱ ἐν τῇ Ἀσίῃ Ἕλληνες κατεστράφατο ἐς φόρου ἀπαγωγήν, τὸ ἐνθεῦτεν ἐπενόεε νέας ποιησάμενος ἐπιχειρέειν τοῖσι νησιώτῃσι. ἐόντων δέ οἱ πάντων ἑτοίμων ἐς τὴν ναυπηγίην, οἳ μὲν Βίαντα λέγουσι τὸν Πριηνέα ἀπικόμενον ἐς Σάρδις, οἳ δὲ Πιττακὸν τὸν Μυτιληναῖον, εἰρομένου Κροίσου εἴ τι εἴη νεώτερον περὶ τὴν Ἑλλάδα, εἰπόντα τάδε καταπαῦσαι τὴν ναυπηγίην· “ὦ βασιλεῦ, νησιῶται ἵππον συνωνέονται μυρίην, ἐς Σάρδις τε καὶ ἐπὶ σὲ ἐν νόῳ ἔχοντες στρατεύεσθαι.” Κροῖσον δὲ ἐλπίσαντα λέγειν ἐκεῖνον ἀληθέα εἰπεῖν “αἲ γὰρ τοῦτο θεοὶ ποιήσειαν ἐπὶ νόον νησιώτῃσι, ἐλθεῖν ἐπὶ Λυδῶν παῖδας σὺν ἵπποισι.” τὸν δὲ ὑπολαβόντα φάναι “ὦ βασιλεῦ, προθύμως μοι φαίνεαι εὔξασθαι νησιώτας ἱππευομένους λαβεῖν ἐν ἠπείρῳ, οἰκότα ἐλπίζων. νησιώτας δὲ τί δοκέεις εὔχεσθαι ἄλλο ἤ, ἐπείτε τάχιστα ἐπύθοντό σε μέλλοντα ἐπὶ σφίσι ναυπηγέεσθαι νέας, λαβεῖν ἀρώμενοι Λυδούς ἐν θαλάσσῃ, ἵνα ὓπερ τῶν ἐν τῇ ἠπείρῳ οἰκημένων Ἑλλήνων τίσωνταί σε, τοὺς σὺ δουλώσας ἔχεις;” κάρτα τε ἡσθῆναι Κροῖσον τῷ ἐπιλόγῳ καί οἱ, προσφυέως γὰρ δόξαι λέγειν, πειθόμενον παύσασθαι τῆς ναυπηγίης. καὶ οὕτω τοῖσι τὰς νήσους οἰκημένοισι Ἴωσι ξεινίην συνεθήκατο.
1.33 ταῦτα λέγων τῷ Κροίσῳ οὔ κως οὔτε ἐχαρίζετο, οὔτε λόγου μιν ποιησάμενος οὐδενὸς ἀποπέμπεται, κάρτα δόξας ἀμαθέα εἶναι, ὃς τὰ παρεόντα ἀγαθὰ μετεὶς τὴν τελευτὴν παντὸς χρήματος ὁρᾶν ἐκέλευε.
1.36 ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.”
1.38 ἀμείβεται Κροῖσος τοῖσιδε. “ὦ παῖ, οὔτε δειλίην οὔτε ἄλλο οὐδὲν ἄχαρι παριδών, τοι ποιέω ταῦτα, ἀλλά μοι ὄψις ὀνείρου ἐν τῷ ὕπνῳ ἐπιστᾶσα ἔφη σε ὀλιγοχρόνιον ἔσεσθαι· ὑπὸ γὰρ αἰχμῆς σιδηρέης ἀπολέεσθαι. πρὸς ὧν τὴν ὄψιν ταύτην τόν τε γάμον τοι τοῦτον ἔσπευσα καὶ ἐπὶ τὰ παραλαμβανόμενα οὐκ ἀποπέμπω, φυλακὴν ἔχων, εἴ κως δυναίμην ἐπὶ τῆς ἐμῆς σε ζόης διακλέψαι. εἷς γὰρ μοι μοῦνος τυγχάνεις ἐὼν παῖς· τὸν γὰρ δὴ ἕτερον διεφθαρμένον τὴν ἀκοὴν οὐκ εἶναί μοι λογίζομαι.”
1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον.
1.55 δωρησάμενος δὲ τοὺς Δελφοὺς ὁ Κροῖσος ἐχρηστηριάζετο τὸ τρίτον· ἐπείτε γὰρ δὴ παρέλαβε τοῦ μαντείου ἀληθείην, ἐνεφορέετο αὐτοῦ. ἐπειρώτα δὲ τάδε χρηστηριαζόμενος, εἴ οἱ πολυχρόνιος ἔσται ἡ μουναρχίη. ἡ δὲ Πυθίη οἱ χρᾷ τάδε. ἀλλʼ ὅταν ἡμίονος βασιλεὺς Μήδοισι γένηται, καὶ τότε, Λυδὲ ποδαβρέ, πολυψήφιδα παρʼ Ἕρμον φεύγειν μηδὲ μένειν μηδʼ αἰδεῖσθαι κακός εἶναι.
1.59 τούτων δὴ ὦν τῶν ἐθνέων τὸ μὲν Ἀττικὸν κατεχόμενόν τε καὶ διεσπασμένον ἐπυνθάνετο ὁ Κροῖσος ὑπὸ Πεισιστράτου τοῦ Ἱπποκράτεος τοῦτον τὸν χρόνον τυραννεύοντος Ἀθηναίων. Ἱπποκράτεϊ γὰρ ἐόντι ἰδιώτῃ καὶ θεωρέοντι τὰ Ὀλύμπια τέρας ἐγένετο μέγα· θύσαντος γὰρ αὐτοῦ τὰ ἱρὰ οἱ λέβητες ἐπεστεῶτες καὶ κρεῶν τε ἐόντες ἔμπλεοι καὶ ὕδατος ἄνευ πυρὸς ἔζεσαν καὶ ὑπερέβαλον. Χίλων δὲ ὁ Λακεδαιμόνιος παρατυχὼν καὶ θεησάμενος τὸ τέρας συνεβούλευε Ἱπποκράτεϊ πρῶτα μὲν γυναῖκα μὴ ἄγεσθαι τεκνοποιὸν ἐς τὰ οἰκία, εἰ δὲ τυγχάνει ἔχων, δευτέρα τὴν γυναῖκα ἐκπέμπειν, καὶ εἴ τίς οἱ τυγχάνει ἐὼν παῖς, τοῦτον ἀπείπασθαι. οὔκων ταῦτα παραινέσαντος Χίλωνος πείθεσθαι θέλειν τὸν Ἱπποκράτεα· γενέσθαι οἱ μετὰ ταῦτα τὸν Πεισίστρατον τοῦτον, ὃς στασιαζόντων τῶν παράλων καὶ τῶν ἐκ τοῦ πεδίου Ἀθηναίων, καὶ τῶν μὲν προεστεῶτος Μεγακλέος τοῦ Ἀλκμέωνος, τῶν δὲ ἐκ τοῦ πεδίου Λυκούργου Ἀριστολαΐδεω, καταφρονήσας τὴν τυραννίδα ἤγειρε τρίτην στάσιν· συλλέξας δὲ στασιώτας καὶ τῷ λόγῳ τῶν ὑπερακρίων προστὰς μηχανᾶται τοιάδε. τρωματίσας ἑωυτόν τε καὶ ἡμιόνους ἤλασε ἐς τὴν ἀγορὴν τὸ ζεῦγος ὡς ἐκπεφευγὼς τοὺς ἐχθρούς, οἵ μιν ἐλαύνοντα ἐς ἀγρὸν ἠθέλησαν ἀπολέσαι δῆθεν, ἐδέετό τε τοῦ δήμου φυλακῆς τινος πρὸς αὐτοῦ κυρῆσαι, πρότερον εὐδοκιμήσας ἐν τῇ πρὸς Μεγαρέας γενομένῃ στρατηγίῃ, Νίσαιάν τε ἑλὼν καὶ ἄλλα ἀποδεξάμενος μεγάλα ἔργα. ὁ δὲ δῆμος ὁ τῶν Ἀθηναίων ἐξαπατηθεὶς ἔδωκέ οἱ τῶν ἀστῶν καταλέξας ἄνδρας τούτους οἳ δορυφόροι μὲν οὐκ ἐγένοντο Πεισιστράτου, κορυνηφόροι δέ· ξύλων γὰρ κορύνας ἔχοντες εἵποντό οἱ ὄπισθε. συνεπαναστάντες δὲ οὗτοι ἅμα Πεισιστράτῳ ἔσχον τὴν ἀκρόπολιν. ἔνθα δὴ ὁ Πεισίστρατος ἦρχε Ἀθηναίων, οὔτε τιμὰς τὰς ἐούσας συνταράξας οὔτε θέσμια μεταλλάξας, ἐπί τε τοῖσι κατεστεῶσι ἔνεμε τὴν πόλιν κοσμέων καλῶς τε καὶ εὖ.
1.65 τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος.
1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι.
1.71 Κροῖσος δὲ ἁμαρτὼν τοῦ χρησμοῦ ἐποιέετο στρατηίην ἐς Καππαδοκίην, ἐλπίσας καταιρήσειν Κῦρόν τε καὶ τὴν Περσέων δύναμιν. παρασκευαζομένου δὲ Κροίσου στρατεύεσθαι ἐπὶ Πέρσας, τῶν τις Λυδῶν νομιζόμενος καὶ πρόσθε εἶναι σοφός, ἀπὸ δὲ ταύτης τῆς γνώμης καὶ τὸ κάρτα οὔνομα ἐν Λυδοῖσι ἔχων, συνεβούλευσε Κροίσῳ τάδε· οὔνομά οἱ ἦν Σάνδανις. “ὦ βασιλεῦ, ἐπʼ ἄνδρας τοιούτους στρατεύεσθαι παρασκευάζεαι, οἳ σκυτίνας μὲν ἀναξυρίδας σκυτίνην δὲ τὴν ἄλλην ἐσθῆτα φορέουσι, σιτέονται δὲ οὐκ ὅσα ἐθέλουσι ἀλλʼ ὅσα ἔχουσι, χώρην ἔχοντες τρηχέαν. πρὸς δὲ οὐκ οἴνῳ διαχρέωνται ἀλλὰ ὑδροποτέουσι, οὐ σῦκα δὲ ἔχουσι τρώγειν, οὐκ ἄλλο ἀγαθὸν οὐδέν. τοῦτο μὲν δή, εἰ νικήσεις, τί σφέας ἀπαιρήσεαι, τοῖσί γε μὴ ἔστι μηδέν; τοῦτο δέ, ἢν νικηθῇς, μάθε ὅσα ἀγαθὰ ἀποβαλέεις· γευσάμενοι γὰρ τῶν ἡμετέρων ἀγαθῶν περιέξονται οὐδὲ ἀπωστοὶ ἔσονται. ἐγὼ μέν νυν θεοῖσι ἔχω χάριν, οἳ οὐκ ἐπὶ νόον ποιέουσι Πέρσῃσι στρατεύεσθαι ἐπὶ Λυδούς.” ταῦτα λέγων οὐκ ἔπειθε τὸν Κροῖσον. Πέρσῃσι γάρ, πρὶν Λυδοὺς καταστρέψασθαι, ἦν οὔτε ἁβρὸν οὔτε ἀγαθὸν οὐδέν. 1.72 οἱ δὲ Καππαδόκαι ὑπὸ Ἑλλήνων Σύριοι ὀνομάζονται· ἦσαν δὲ οἱ Σύριοι οὗτοι τὸ μὲν πρότερον ἢ Πέρσας ἄρξαι Μήδων κατήκοοι, τότε δὲ Κύρου. ὁ γὰρ οὖρος ἦν τῆς τε Μηδικῆς ἀρχῆς καὶ τῆς Λυδικῆς ὁ Ἅλυς ποταμός, ὃς ῥέει ἐξ Ἀρμενίου ὄρεος διὰ Κιλίκων, μετὰ δὲ Ματιηνοὺς μὲν ἐν δεξιῇ ἔχει ῥέων, ἐκ δὲ τοῦ ἑτέρου Φρύγας· παραμειβόμενος δὲ τούτους καὶ ῥέων ἄνω πρὸς βορέην ἄνεμον ἔνθεν μὲν Συρίους Καππαδόκας ἀπέργει, ἐξ εὐωνύμου δὲ Παφλαγόνας. οὕτω ὁ Ἅλυς ποταμὸς ἀποτάμνει σχεδὸν πάντα τῆς Ἀσίης τὰ κάτω ἐκ θαλάσσης τῆς ἀντίον Κύπρου ἐς τὸν Εὔξεινον πόντον. ἔστι δὲ αὐχὴν οὗτος τῆς χώρης ταύτης ἁπάσης· μῆκος ὁδοῦ εὐζώνῳ ἀνδρὶ πέντε ἡμέραι ἀναισιμοῦνται. 1.73 ἐστρατεύετο δὲ ὁ Κροῖσος ἐπὶ τὴν Καππαδοκίην τῶνδε εἵνεκα, καὶ γῆς ἱμέρῳ προσκτήσασθαι πρὸς τὴν ἑωυτοῦ μοῖραν βουλόμενος, καὶ μάλιστα τῷ χρηστηρίῳ πίσυνος ἐὼν καὶ τίσασθαι θέλων ὑπὲρ Ἀστυάγεος Κῦρον. Ἀστυάγεα γὰρ τὸν Κυαξάρεω, ἐόντα Κροίσου μὲν γαμβρὸν Μήδων δὲ βασιλέα, Κῦρος ὁ Καμβύσεω καταστρεψάμενος εἶχε, γενόμενον γαμβρὸν Κροίσῳ ὧδε. Σκυθέων τῶν νομάδων εἴλῃ ἀνδρῶν στασιάσασα ὑπεξῆλθε ἐς γῆν τὴν Μηδικήν· ἐτυράννευε δὲ τὸν χρόνον τοῦτον Μήδων Κυαξάρης ὁ Φραόρτεω τοῦ Δηιόκεω, ὃς τοὺς Σκύθας τούτους τὸ μὲν πρῶτον περιεῖπε εὖ ὡς ἐόντας ἱκέτας· ὥστε δὲ περὶ πολλοῦ ποιεόμενος αὐτούς, παῖδάς σφι παρέδωκε τὴν γλῶσσάν τε ἐκμαθεῖν καὶ τὴν τέχνην τῶν τόξων. χρόνου δὲ γενομένου, καὶ αἰεὶ φοιτεόντων τῶν Σκυθέων ἐπʼ ἄγρην καὶ αἰεί τι φερόντων, καὶ κοτε συνήνεικε ἑλεῖν σφεας μηδέν· νοστήσαντας δὲ αὐτοὺς κεινῇσι χερσὶ ὁ Κυαξάρης ʽἦν γάρ, ὡς διέδεξε, ὀργὴν ἄκροσ̓ τρηχέως κάρτα περιέσπε ἀεικείῃ. οἳ δὲ ταῦτα πρὸς Κυαξάρεω παθόντες, ὥστε ἀνάξια σφέων αὐτῶν πεπονθότες, ἐβούλευσαν τῶν παρὰ σφίσι διδασκομένων παίδων ἕνα κατακόψαι, σκευάσαντες δὲ αὐτὸν ὥσπερ ἐώθεσαν καὶ τὰ θηρία σκευάζειν, Κυαξάρῃ δοῦναι φέροντες ὡς ἄγρην δῆθεν, δόντες δὲ τὴν ταχίστην κομίζεσθαι παρὰ Ἀλυάττεα τὸν Σαδυάττεω ἐς Σάρδις. ταῦτα καὶ ἐγένετο. καὶ γὰρ Κυαξάρης καὶ οἱ παρεόντες δαιτυμόνες τῶν κρεῶν τούτων ἐπάσαντο, καὶ οἱ Σκύθαι ταῦτα ποιήσαντες Ἀλυάττεω ἱκέται ἐγένοντο. 1.74 μετὰ δὲ ταῦτα, οὐ γὰρ δὴ ὁ Ἀλυάττης ἐξεδίδου τοὺς Σκύθας ἐξαιτέοντι Κυαξάρῃ, πόλεμος τοῖσι Λυδοῖσι καὶ τοῖσι Μήδοισι ἐγεγόνεε ἐπʼ ἔτεα πέντε, ἐν τοῖσι πολλάκις μὲν οἱ Μῆδοι τοὺς Λυδοὺς ἐνίκησαν, πολλάκις δὲ οἱ Λυδοὶ τοὺς Μήδους, ἐν δὲ καὶ νυκτομαχίην τινὰ ἐποιήσαντο· διαφέρουσι δέ σφι ἐπὶ ἴσης τὸν πόλεμον τῷ ἕκτῳ ἔτεϊ συμβολῆς γενομένης συνήνεικε ὥστε τῆς μάχης συνεστεώσης τὴν ἡμέρην ἐξαπίνης νύκτα γενέσθαι. τὴν δὲ μεταλλαγὴν ταύτην τῇ ἡμέρης Θαλῆς ὁ Μιλήσιος τοῖσι Ἴωσι προηγόρευσε ἔσεσθαι, οὖρον προθέμενος ἐνιαυτὸν τοῦτον ἐν τῷ δὴ καὶ ἐγένετο ἡ μεταβολή. οἱ δὲ Λυδοί τε καὶ οἱ Μῆδοι ἐπείτε εἶδον νύκτα ἀντὶ ἡμέρης γενομένην, τῆς μάχης τε ἐπαύσαντο καὶ μᾶλλόν τι ἔσπευσαν καὶ ἀμφότεροι εἰρήνην ἑωυτοῖσι γενέσθαι. οἱ δὲ συμβιβάσαντες αὐτοὺς ἦσαν οἵδε, Συέννεσίς τε ὁ Κίλιξ καὶ Λαβύνητος ὁ Βαβυλώνιος. οὗτοί σφι καὶ τὸ ὅρκιον οἱ σπεύσαντες γενέσθαι ἦσαν καὶ γάμων ἐπαλλαγὴν ἐποίησαν· Ἀλυάττεα γὰρ ἔγνωσαν δοῦναι τὴν θυγατέρα Ἀρύηνιν Ἀστυάγεϊ τῷ Κυαξάρεω παιδί· ἄνευ γὰρ ἀναγκαίης ἰσχυρῆς συμβάσιες ἰσχυραὶ οὐκ ἐθέλουσι συμμένειν. ὅρκια δὲ ποιέεται ταῦτα τὰ ἔθνεα τὰ πέρ τε Ἕλληνες, καὶ πρὸς τούτοισι, ἐπεὰν τοὺς βραχίονας ἐπιτάμωνται ἐς τὴν ὁμοχροίην, τὸ αἷμα ἀναλείχουσι ἀλλήλων. 1.75 τοῦτον δὴ ὦν τὸν Ἀστυάγεα Κῦρος ἐόντα ἑωυτοῦ μητροπάτορα καταστρεψάμενος ἔσχε διʼ αἰτίην τὴν ἐγὼ ἐν τοῖσι ὀπίσω λόγοισι σημανέω· τὰ Κροῖσος ἐπιμεμφόμενος τῷ Κύρῳ ἔς τε τὰ χρηστήρια ἔπεμπε εἰ στρατεύηται ἐπὶ Πέρσας, καὶ δὴ καὶ ἀπικομένου χρησμοῦ κιβδήλου, ἐλπίσας πρὸς ἑωυτοῦ τὸν χρησμὸν εἶναι, ἐστρατεύετο ἐς τὴν Περσέων μοῖραν. ὡς δὲ ἀπίκετο ἐπὶ τὸν Ἅλυν ποταμὸν ὁ Κροῖσος, τὸ ἐνθεῦτεν, ὡς μὲν ἐγὼ λέγω, κατὰ τὰς ἐούσας γεφύρας διεβίβασε τὸν στρατόν, ὡς δὲ ὁ πολλὸς λόγος Ἑλλήνων, Θαλῆς οἱ ὁ Μιλήσιος διεβίβασε. ἀπορέοντος γὰρ Κροίσου ὅκως οἱ διαβήσεται τὸν ποταμὸν ὁ στρατός ʽοὐ γὰρ δὴ εἶναι κω τοῦτον τὸν χρόνον τὰς γεφύρας ταύτασ̓ λέγεται παρεόντα τὸν Θαλῆν ἐν τῷ στρατοπέδῳ ποιῆσαι αὐτῷ τὸν ποταμὸν ἐξ ἀριστερῆς χειρὸς ῥέοντα τοῦ στρατοῦ καὶ ἐκ δεξιῆς ῥέειν, ποιῆσαι δὲ ὧδε· ἄνωθεν τοῦ στρατοπέδου ἀρξάμενον διώρυχα βαθέαν ὀρύσσειν, ἄγοντα μηνοειδέα, ὅκως ἂν τὸ στρατόπεδον ἱδρυμένον κατὰ νώτου λάβοι, ταύτῃ κατὰ τὴν διώρυχα ἐκτραπόμενος ἐκ τῶν ἀρχαίων ῥεέθρων, καὶ αὖτις παραμειβόμενος τὸ στρατόπεδον ἐς τὰ ἀρχαῖα ἐσβάλλοι· ὥστε ἐπείτε καὶ ἐσχίσθη τάχιστα ὁ ποταμός, ἀμφοτέρῃ διαβατὸς ἐγένετο, οἳ δὲ καὶ τὸ παράπαν λέγουσι καὶ τὸ ἀρχαῖον ῥέεθρον ἀποξηρανθῆναι. ἀλλὰ τοῦτο μὲν οὐ προσίεμαι· κῶς γὰρ ὀπίσω πορευόμενοι διέβησαν αὐτόν;
1.91 ἀπικομένοισι δὲ τοῖσι Λυδοῖσι καὶ λέγουσι τὰ ἐντεταλμένα τὴν Πυθίην λέγεται εἰπεῖν τάδε. “τὴν πεπρωμένην μοῖραν ἀδύνατα ἐστὶ ἀποφυγεῖν καὶ θεῷ· Κροῖσος δὲ πέμπτου γονέος ἁμαρτάδα ἐξέπλησε, ὃς ἐὼν δορυφόρος Ἡρακλειδέων, δόλῳ γυναικηίῳ ἐπισπόμενος ἐφόνευσε τὸν δεσπότεα καὶ ἔσχε τὴν ἐκείνου τιμὴν οὐδέν οἱ προσήκουσαν. προθυμεομένου δὲ Λοξίεω ὅκως ἂν κατὰ τοὺς παῖδας τοῦ Κροίσου γένοιτο τὸ Σαρδίων πάθος καὶ μὴ κατʼ αὐτὸν Κροῖσον, οὐκ οἷόν τε ἐγίνετο παραγαγεῖν μοίρας. ὅσον δὲ ἐνέδωκαν αὗται, ἤνυσέ τε καὶ ἐχαρίσατό οἱ· τρία γὰρ ἔτεα ἐπανεβάλετο τὴν Σαρδίων ἅλωσιν, καὶ τοῦτο ἐπιστάσθω Κροῖσος ὡς ὕστερον τοῖσι ἔτεσι τούτοισι ἁλοὺς τῆς πεπρωμένης. δευτέρα δὲ τούτων καιομένῳ αὐτῷ ἐπήρκεσε. κατὰ δὲ τὸ μαντήιον τὸ γενόμενον οὐκ ὀρθῶς Κροῖσος μέμφεται. προηγόρευε γὰρ οἱ Λοξίης, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν αὐτὸν καταλύσειν. τὸν δὲ πρὸς ταῦτα χρῆν εὖ μέλλοντα βουλεύεσθαι ἐπειρέσθαι πέμψαντα κότερα τὴν ἑωυτοῦ ἢ τὴν Κύρου λέγοι ἀρχήν. οὐ συλλαβὼν δὲ τὸ ῥηθὲν οὐδʼ ἐπανειρόμενος ἑωυτὸν αἴτιον ἀποφαινέτω· τῷ καὶ τὸ τελευταῖον χρηστηριαζομένῳ εἶπε Λοξίης περὶ ἡμιόνου, οὐδὲ τοῦτο συνέλαβε. ἦν γὰρ δὴ ὁ Κῦρος οὗτος ἡμίονος· ἐκ γὰρ δυῶν οὐκ ὁμοεθνέων ἐγεγόνεε, μητρὸς ἀμείνονος, πατρὸς δὲ ὑποδεεστέρου· ἣ μὲν γὰρ ἦν Μηδὶς καὶ Ἀστυάγεος θυγάτηρ τοῦ Μήδων βασιλέος, ὁ δὲ Πέρσης τε ἦν καὶ ἀρχόμενος ὑπʼ ἐκείνοισι καὶ ἔνερθε ἐὼν τοῖσι ἅπασι δεσποίνῃ τῇ ἑωυτοῦ συνοίκεε.” ταῦτα μὲν ἡ Πυθίη ὑπεκρίνατο τοῖσι Λυδοῖσι, οἳ δὲ ἀνήνεικαν ἐς Σάρδις καὶ ἀπήγγειλαν Κροίσῳ. ὁ δὲ ἀκούσας συνέγνω ἑωυτοῦ εἶναι τὴν ἁμαρτάδα καὶ οὐ τοῦ θεοῦ. κατὰ μὲν δὴ τὴν Κροίσου τε ἀρχὴν καὶ Ἰωνίης τὴν πρώτην καταστροφὴν ἔσχε οὕτω.
1.93 θώματα δὲ γῆ ἡ Λυδίη ἐς συγγραφὴν οὐ μάλα ἔχει, οἷά τε καὶ ἄλλη χώρη, πάρεξ τοῦ ἐκ τοῦ Τμώλου καταφερομένου ψήγματος. ἓν δὲ ἔργον πολλὸν μέγιστον παρέχεται χωρὶς τῶν τε Αἰγυπτίων ἔργων καὶ τῶν Βαβυλωνίων· ἔστι αὐτόθι Ἀλυάττεω τοῦ Κροίσου πατρὸς σῆμα, τοῦ ἡ κρηπὶς μὲν ἐστὶ λίθων μεγάλων, τὸ δὲ ἄλλο σῆμα χῶμα γῆς. ἐξεργάσαντο δέ μιν οἱ ἀγοραῖοι ἄνθρωποι καὶ οἱ χειρώνακτες καὶ αἱ ἐνεργαζόμεναι παιδίσκαι. οὖροι δὲ πέντε ἐόντες ἔτι καὶ ἐς ἐμὲ ἦσαν ἐπὶ τοῦ σήματος ἄνω, καί σφι γράμματα ἐνεκεκόλαπτο τὰ ἕκαστοι ἐξεργάσαντο, καὶ ἐφαίνετο μετρεόμενον τὸ τῶν παιδισκέων ἔργον ἐὸν μέγιστον. τοῦ γὰρ δὴ Λυδῶν δήμου αἱ θυγατέρες πορνεύονται πᾶσαι, συλλέγουσαι σφίσι φερνάς, ἐς ὃ ἂν συνοικήσωσι τοῦτο ποιέουσαι· ἐκδιδοῦσι δὲ αὐταὶ ἑωυτάς. ἡ μὲν δὴ περίοδος τοῦ σήματός εἰσὶ στάδιοι ἓξ καὶ δύο πλέθρα, τὸ δὲ εὖρος ἐστὶ πλέθρα τρία καὶ δέκα. λίμνη δὲ ἔχεται τοῦ σήματος μεγάλη, τὴν λέγουσι Λυδοὶ ἀείναον εἶναι· καλέεται δὲ αὕτη Γυγαίη. τοῦτο μὲν δὴ τοιοῦτο ἐστί.
1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν. 1.132 θυσίη δὲ τοῖσι Πέρσῃσι περὶ τοὺς εἰρημένους θεοὺς ἥδε κατέστηκε· οὔτε βωμοὺς ποιεῦνται οὔτε πῦρ ἀνακαίουσι μέλλοντες θύειν, οὐ σπονδῇ χρέωνται, οὐκὶ αὐλῷ, οὐ στέμμασι, οὐκὶ οὐλῇσι· τῶν δὲ ὡς ἑκάστῳ θύειν θέλῃ, ἐς χῶρον καθαρὸν ἀγαγὼν τὸ κτῆνος καλέει τὸν θεόν, ἐστεφανωμένος τὸν τιάραν μυρσίνῃ μάλιστα. ἑωυτῷ μὲν δὴ τῷ θύοντι ἰδίῃ μούνῳ οὔ οἱ ἐγγίνεται ἀρᾶσθαι ἀγαθά, ὁ δὲ τοῖσι πᾶσι Πέρσῃσι κατεύχεται εὖ γίνεσθαι καὶ τῷ βασιλέι· ἐν γὰρ δὴ τοῖσι ἅπασι Πέρσῃσι καὶ αὐτὸς γίνεται. ἐπεὰν δὲ διαμιστύλας κατὰ μέλεα τὸ ἱρήιον ἑψήσῃ τὰ κρέα ὑποπάσας ποίην ὡς ἁπαλωτάτην, μάλιστα δὲ τὸ τρίφυλλον, ἐπὶ ταύτης ἔθηκε ὦν πάντα τὰ κρέα. διαθέντος δὲ αὐτοῦ Μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν· ἄνευ γὰρ δὴ Μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι. ἐπισχὼν δὲ ὀλίγον χρόνον ἀποφέρεται ὁ θύσας τὰ κρέα καὶ χρᾶται ὅ τι μιν λόγος αἱρέει.
1.135 ξεινικὰ δὲ νόμαια Πέρσαι προσίενται ἀνδρῶν μάλιστα. καὶ γὰρ δὴ τὴν Μηδικὴν ἐσθῆτα νομίσαντες τῆς ἑωυτῶν εἶναι καλλίω φορέουσι, καὶ ἐς τοὺς πολέμους τοὺς Αἰγυπτίους θώρηκας· καὶ εὐπαθείας τε παντοδαπὰς πυνθανόμενοι ἐπιτηδεύουσι, καὶ δὴ καὶ ἀπʼ Ἑλλήνων μαθόντες παισὶ μίσγονται. γαμέουσι δὲ ἕκαστος αὐτῶν πολλὰς μὲν κουριδίας γυναῖκας, πολλῷ δʼ ἔτι πλεῦνας παλλακὰς κτῶνται.
1.155 πυθόμενος δὲ κατʼ ὁδὸν ταῦτα ὁ Κῦρος εἶπε πρὸς Κροῖσον τάδε. “Κροῖσε, τί ἔσται τέλος τῶν γινομένων τούτων ἐμοί; οὐ παύσονται Λυδοί, ὡς οἴκασι, πρήγμάτα παρέχοντες καὶ αὐτοὶ ἔχοντες. φροντίζω μὴ ἄριστον ᾖ ἐξανδραποδίσασθαι σφέας. ὁμοίως γὰρ μοι νῦν γε φαίνομαι πεποιηκέναι ὡς εἴ τις πατέρα ἀποκτείνας τῶν παίδων αὐτοῦ φείσατο· ὡς δὲ καὶ ἐγὼ Λυδῶν τὸν μὲν πλέον τι ἢ πατέρα ἐόντα σὲ λαβὼν ἄγω, αὐτοῖσι δὲ Λυδοῖσι τὴν πόλιν παρέδωκα, καὶ ἔπειτα θωμάζω εἰ μοι ἀπεστᾶσι.” ὃ μὲν δὴ τά περ ἐνόεε ἔλεγε, ὃ δʼ ἀμείβετο τοῖσιδε, δείσας μὴ ἀναστάτους ποιήσῃ τὰς Σάρδις. “ὦ βασιλεῦ, τὰ μὲν οἰκότα εἴρηκας, σὺ μέντοι μὴ πάντα θυμῷ χρέο, μηδὲ πόλιν ἀρχαίην ἐξαναστήσῃς ἀναμάρτητον ἐοῦσαν καὶ τῶν πρότερον καὶ τῶν νῦν ἑστεώτων. τὰ μὲν γὰρ πρότερον ἐγώ τε ἔπρηξα καὶ ἐγὼ κεφαλῇ ἀναμάξας φέρω· τὰ δὲ νῦν παρεόντα Πακτύης γὰρ ἐστὶ ὁ ἀδικέων, τῷ σὺ ἐπέτρεψας Σάρδις, οὗτος δότω τοι δίκην. Λυδοῖσι δὲ συγγνώμην ἔχων τάδε αὐτοῖσι ἐπίταξον, ὡς μήτε ἀποστέωσι μήτε δεινοί τοι ἔωσι· ἄπειπε μέν σφι πέμψας ὅπλα ἀρήια μὴ ἐκτῆσθαι, κέλευε δὲ σφέας κιθῶνάς τε ὑποδύνειν τοῖσι εἵμασι καὶ κοθόρνους ὑποδέεσθαι, πρόειπε δʼ αὐτοῖσι κιθαρίζειν τε καὶ ψάλλειν καὶ καπηλεύειν παιδεύειν τοὺς παῖδας. καὶ ταχέως σφέας ὦ βασιλεῦ γυναῖκας ἀντʼ ἀνδρῶν ὄψεαι γεγονότας, ὥστε οὐδὲν δεινοί τοι ἔσονται μὴ ἀποστέωσι.”
1.187 ἡ δʼ αὐτὴ αὕτη βασίλεια καὶ ἀπάτην τοιήνδε τινὰ ἐμηχανήσατο· ὕπερ τῶν μάλιστα λεωφόρων πυλέων τοῦ ἄστεος τάφον ἑωυτῇ κατεσκευάσατο μετέωρον ἐπιπολῆς αὐτέων τῶν πυλέων, ἐνεκόλαψε δὲ ἐς τὸν τάφον γράμματα λέγοντα τάδε. “τῶν τις ἐμεῦ ὕστερον γινομένων Βαβυλῶνος βασιλέων ἢν σπανίσῃ χρημάτων, ἀνοίξας τὸν τάφον λαβέτω ὁκόσα βούλεται χρήματα· μὴ μέντοι γε μὴ σπανίσας γε ἄλλως ἀνοίξῃ· οὐ γὰρ ἄμεινον·” οὗτος ὁ τάφος ἦν ἀκίνητος μέχρι οὗ ἐς Δαρεῖον περιῆλθε ἡ βασιληίη· Δαρείῳ δὲ καὶ δεινὸν ἐδόκεε εἶναι τῇσι πύλῃσι ταύτῃσι μηδὲν χρᾶσθαι, καὶ χρημάτων κειμένων καὶ αὐτῶν τῶν γραμμάτων ἐπικαλεομένων, μὴ οὐ λαβεῖν αὐτά· τῇσι δὲ πύλῃσι ταύτῃσι οὐδὲν ἐχρᾶτο τοῦδε εἵνεκα, ὅτι ὕπερ κεφαλῆς οἱ ἐγίνετο ὁ νεκρὸς διεξελαύνοντι. ἀνοίξας δὲ τὸν τάφον εὗρε χρήματα μὲν οὔ, τὸν δὲ νεκρὸν καὶ γράμματα λέγοντα τάδε· “εἰ μὴ ἄπληστός τε ἔας χρημάτων καὶ αἰσχροκερδής, οὐκ ἂν νεκρῶν θήκας ἀνέῳγες.” αὕτη μέν νυν ἡ βασίλεια τοιαύτη τις λέγεται γενέσθαι.
1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
1.203 ἡ δὲ Κασπίη θάλασσα ἐστὶ ἐπʼ ἑωυτῆς, οὐ συμμίσγουσα τῇ ἑτέρῃ θαλάσσῃ. τὴν μὲν γὰρ Ἕλληνὲς ναυτίλλονται πᾶσα καὶ ἡ ἔξω στηλέων θάλασσα ἡ Ἀτλαντὶς καλεομένη καὶ ἡ Ἐρυθρὴ μία ἐοῦσα τυγχάνει. ἡ δὲ Κασπίη ἐστὶ ἑτέρη ἐπʼ ἑωυτῆς, ἐοῦσα μῆκος μὲν πλόου εἰρεσίῃ χρεωμένῳ πεντεκαίδεκα ἡμερέων, εὖρος δέ, τῇ εὐρυτάτη ἐστὶ αὐτὴ ἑωυτῆς, ὀκτὼ ἡμερέων. καὶ τὰ μὲν πρὸς τὴν ἑσπέρην φέροντα τῆς θαλάσσης ταύτης ὁ Καύκασος παρατείνει, ἐὸν ὀρέων καὶ πλήθεϊ μέγιστον καὶ μεγάθεϊ ὑψηλότατον. ἔθνεα δὲ ἀνθρώπων πολλὰ καὶ παντοῖα ἐν ἑωυτῷ ἔχει ὁ Καύκασος, τὰ πολλὰ πάντα ἀπʼ ὕλης ἀγρίης ζώοντα· ἐν τοῖσι καὶ δένδρεα φύλλα τοιῆσδε ἰδέης παρεχόμενα εἶναι λέγεται, τὰ τρίβοντάς τε καὶ παραμίσγοντας ὕδωρ ζῷα ἑωυτοῖσι ἐς τὴν ἐσθῆτα ἐγγράφειν· τὰ δὲ ζῷα οὐκ ἐκπλύνεσθαι, ἀλλὰ συγκαταγηράσκειν τῷ ἄλλῳ εἰρίῳ κατὰ περ ἐνυφανθέντα ἀρχήν. μῖξιν δὲ τούτων τῶν ἀνθρώπων εἶναι ἐμφανέα κατὰ περ τοῖσι προβάτοισι.
1.204 τὰ μὲν δὴ πρὸς ἑσπέρην τῆς θαλάσσης ταύτης τῆς Κασπίης καλεομένης ὁ Καύκασος ἀπέργει, τὰ δὲ πρὸς ἠῶ τε καὶ ἥλιον ἀνατέλλοντα πεδίον ἐκδέκεται πλῆθος ἄπειρον ἐς ἄποψιν. τοῦ ὦν δὴ πεδίου τούτου τοῦ μεγάλου οὐκ ἐλαχίστην μοῖραν μετέχουσι οἱ Μασσαγέται, ἐπʼ οὓς ὁ Κῦρος ἔσχε προθυμίην στρατεύσασθαι. πολλά τε γάρ μιν καὶ μεγάλα τὰ ἐπαείροντα καὶ ἐποτρύνοντα ἦν, πρῶτον μὲν ἡ γένεσις, τὸ δοκέειν πλέον τι εἶναι ἀνθρώπου, δευτέρα δὲ ἡ εὐτυχίη ἡ κατὰ τοὺς πολέμους γενομένη· ὅκῃ γὰρ ἰθύσειε στρατεύεσθαι Κῦρος, ἀμήχανον ἦν ἐκεῖνο τὸ ἔθνος διαφυγεῖν.
1.207 παρεὼν δὲ καὶ μεμφόμενος τὴν γνώμην ταύτην Κροῖσος ὁ Λυδὸς ἀπεδείκνυτο ἐναντίην τῇ προκειμένῃ γνώμῃ, λέγων τάδε. “ὦ βασιλεῦ, εἶπον μὲν καὶ πρότερόν τοι ὅτι ἐπεί με Ζεὺς ἔδωκέ τοι, τὸ ἂν ὁρῶ σφάλμα ἐὸν οἴκῳ τῷ σῷ κατὰ δύναμιν ἀποτρέψειν· τὰ δὲ μοι παθήματα ἐόντα ἀχάριτα μαθήματα γέγονε. εἰ μὲν ἀθάνατος δοκέεις εἶναι καὶ στρατιῆς τοιαύτης ἄρχειν, οὐδὲν ἂν εἴη πρῆγμα γνώμας ἐμὲ σοὶ ἀποφαίνεσθαι· εἰ δʼ ἔγνωκας ὅτι ἄνθρωπος καὶ σὺ εἶς καὶ ἑτέρων τοιῶνδε ἄρχεις, ἐκεῖνο πρῶτον μάθε, ὡς κύκλος τῶν ἀνθρωπηίων ἐστὶ πρηγμάτων, περιφερόμενος δὲ οὐκ ἐᾷ αἰεὶ τοὺς αὐτοὺς; εὐτυχέειν. ἤδη ὦν ἔχω γνώμην περὶ τοῦ προκειμένου πρήγματος τὰ ἔμπαλιν ἢ οὗτοι. εἰ γὰρ ἐθελήσομεν ἐσδέξασθαι τοὺς πολεμίους ἐς τὴν χώρην, ὅδε τοι ἐν αὐτῷ κίνδυνος ἔνι· ἑσσωθεὶς μὲν προσαπολλύεις πᾶσαν τὴν ἀρχήν. δῆλα γὰρ δὴ ὅτι νικῶντες Μασσαγέται οὐ τὸ ὀπίσω φεύξονται ἀλλʼ ἐπʼ ἀρχὰς τὰς σὰς ἐλῶσι. νικῶν δὲ οὐ νικᾷς τοσοῦτον ὅσον εἰ διαβὰς ἐς τὴν ἐκείνων, νικῶν Μασσαγέτας, ἕποιο φεύγουσι. τὠυτὸ γὰρ ἀντιθήσω ἐκείνῳ, ὅτι νικήσας τοὺς ἀντιουμένους ἐλᾷς ἰθὺ τῆς ἀρχῆς τῆς Τομύριος. χωρίς τε τοῦ ἀπηγημένου αἰσχρὸν καὶ οὐκ ἀνασχετὸν Κῦρόν γε τὸν Καμβύσεω γυναικὶ εἴξαντα ὑποχωρῆσαι τῆς χώρης. νῦν ὦν μοι δοκέει διαβάντας προελθεῖν ὅσον ἂν ἐκεῖνοι ὑπεξίωσι, ἐνθεῦτεν δὲ τάδε ποιεῦντας πειρᾶσθαι ἐκείνων περιγενέσθαι. ὡς γὰρ ἐγὼ πυνθάνομαι, Μασσαγέται εἰσὶ ἀγαθῶν τε Περσικῶν ἄπειροι καὶ καλῶν μεγάλων ἀπαθέες. τούτοισι ὦν τοῖσι ἀνδράσι τῶν προβάτων ἀφειδέως πολλὰ κατακόψαντας καὶ σκευάσαντας προθεῖναι ἐν τῷ στρατοπέδῳ τῷ ἡμετέρῳ δαῖτα, πρὸς δὲ καὶ κρητῆρας ἀφειδέως οἴνου ἀκρήτου καὶ σιτία παντοῖα· ποιήσαντας δὲ ταῦτα, ὑπολιπομένους τῆς στρατιῆς τὸ φλαυρότατον, τοὺς λοιποὺς αὖτις ἐξαναχωρέειν ἐπὶ τὸν ποταμόν. ἢν γὰρ ἐγὼ γνώμης μὴ ἁμάρτω, κεῖνοι ἰδόμενοι ἀγαθὰ πολλὰ τρέψονταί τε πρὸς αὐτὰ καὶ ἡμῖν τὸ ἐνθεῦτεν λείπεται ἀπόδεξις ἔργων μεγάλων.”
1.215 Μασσαγέται δὲ ἐσθῆτά τε ὁμοίην τῇ Σκυθικῇ φορέουσι καὶ δίαιταν ἔχουσι, ἱππόται δὲ εἰσὶ καὶ ἄνιπποι ʽἀμφοτέρων γὰρ μετέχουσἰ καὶ τοξόται τε καὶ αἰχμοφόροι, σαγάρις νομίζοντες ἔχειν. χρυσῷ δὲ καὶ χαλκῷ τὰ πάντα χρέωνται· ὅσα μὲν γὰρ ἐς αἰχμὰς καὶ ἄρδις καὶ σαγάρις, χαλκῷ τὰ πάντα χρέωνται, ὅσα δὲ περὶ κεφαλὴν καὶ ζωστῆρας καὶ μασχαλιστῆρας, χρυσῷ κοσμέονται. ὣς δʼ αὕτως τῶν ἵππων τὰ μὲν περὶ τὰ στέρνα χαλκέους θώρηκας περιβάλλουσι, τὰ δὲ περὶ τοὺς χαλινοὺς καὶ στόμια καὶ φάλαρα χρυσῷ. σιδήρῳ δὲ οὐδʼ ἀργύρῳ χρέωνται οὐδέν· οὐδὲ γὰρ οὐδέ σφι ἐστὶ ἐν τῇ χωρῇ, ὁ δὲ χρυσὸς καὶ ὁ χαλκὸς ἄπλετος.
1.216 νόμοισι δὲ χρέωνται τοιοῖσιδε. γυναῖκα μὲν γαμέει ἕκαστος, ταύτῃσι δὲ ἐπίκοινα χρέωνται· τὸ γὰρ Σκύθας φασὶ Ἕλληνες ποιέειν, οὐ Σκύθαι εἰσὶ οἱ ποιέοντες ἀλλὰ Μασσαγέται· τῆς γὰρ ἐπιθυμήσῃ γυναικὸς Μασσαγέτης ἀνήρ, τὸν φαρετρεῶνα ἀποκρεμάσας πρὸ τῆς ἁμάξης μίσγεται ἀδεῶς. οὖρος δὲ ἡλικίης σφι πρόκειται ἄλλος μὲν οὐδείς· ἐπεὰν δὲ γέρων γένηται κάρτα, οἱ προσήκοντές οἱ πάντες συνελθόντες θύουσί μιν καὶ ἄλλα πρόβατα ἅμα αὐτῷ, ἑψήσαντες δὲ τὰ κρέα κατευωχέονται. ταῦτα μὲν τὰ ὀλβιώτατά σφι νενόμισται, τὸν δὲ νούσῳ τελευτήσαντα οὐ κατασιτέονται ἀλλʼ γῇ κρύπτουσι, συμφορὴν ποιεύμενοι ὅτι οὐκ ἵκετο ἐς τὸ τυθῆναι. σπείρουσι δὲ οὐδέν, ἀλλʼ ἀπὸ κτηνέων ζώουσι καὶ ἰχθύων· οἳ δὲ ἄφθονοί σφι ἐκ τοῦ Ἀράξεω ποταμοῦ παραγίνονται· γαλακτοπόται δʼ εἰσί. θεῶν δὲ μοῦνον ἥλιον σέβονται, τῷ θύουσι ἵππους. νόος δὲ οὗτος τῆς θυσίης· τῶν θεῶν τῷ ταχίστῳ πάντων τῶν θνητῶν τὸ τάχιστον δατέονται.
2.2 οἱ δὲ Αἰγύπτιοι, πρὶν μὲν ἢ Ψαμμήτιχον σφέων βασιλεῦσαι, ἐνόμιζον ἑωυτοὺς πρώτους γενέσθαι πάντων ἀνθρώπων· ἐπειδὴ δὲ Ψαμμήτιχος βασιλεύσας ἠθέλησε εἰδέναι οἵτινες γενοίατο πρῶτοι, ἀπὸ τούτου νομίζουσι Φρύγας προτέρους γενέσθαι ἑωυτῶν, τῶν δὲ ἄλλων ἑωυτούς. Ψαμμήτιχος δὲ ὡς οὐκ ἐδύνατο πυνθανόμενος πόρον οὐδένα τούτου ἀνευρεῖν, οἳ γενοίατο πρῶτοι ἀνθρώπων, ἐπιτεχνᾶται τοιόνδε. παιδία δύο νεογνὰ ἀνθρώπων τῶν ἐπιτυχόντων δίδωσι ποιμένι τρέφειν ἐς τὰ ποίμνια τροφήν τινα τοιήνδε, ἐντειλάμενος μηδένα ἀντίον αὐτῶν μηδεμίαν φωνὴν ἱέναι, ἐν στέγῃ δὲ ἐρήμῃ ἐπʼ ἑωυτῶν κέεσθαι αὐτά, καὶ τὴν ὥρην ἐπαγινέειν σφι αἶγας, πλήσαντα δὲ γάλακτος τἆλλα διαπρήσσεσθαι· ταῦτα δὲ ἐποίεέ τε καὶ ἐνετέλλετο Ψαμμήτιχος θέλων ἀκοῦσαι τῶν παιδίων, ἀπαλλαχθέντων τῶν ἀσήμων κνυζημάτων, ἥντινα φωνὴν ῥήξουσι πρώτην· τά περ ὦν καὶ ἐγένετο. ὡς γὰρ διέτης χρόνος ἐγεγόνεε ταῦτα τῷ ποιμένι πρήσσοντι, ἀνοίγοντι τὴν θύρην καὶ ἐσιόντι τὰ παιδία ἀμφότερα προσπίπτοντα βεκὸς ἐφώνεον, ὀρέγοντα τὰς χεῖρας. τὰ μὲν δὴ πρῶτα ἀκούσας ἥσυχος ἦν ὁ ποιμήν· ὡς δὲ πολλάκις φοιτέοντι καὶ ἐπιμελομένῳ πολλὸν ἦν τοῦτο τὸ ἔπος, οὕτω δὴ σημήνας τῷ δεσπότῃ ἤγαγε τὰ παιδία κελεύσαντος ἐς ὄψιν τὴν ἐκείνου. ἀκούσας δὲ καὶ αὐτὸς ὁ Ψαμμήτιχος ἐπυνθάνετο οἵτινες ἀνθρώπων βεκός τι καλέουσι, πυνθανόμενος δὲ εὕρισκε Φρύγας καλέοντας τὸν ἄρτον. οὕτω συνεχώρησαν Αἰγύπτιοι καὶ τοιούτῳ σταθμησάμενοι πρήγματι τοὺς Φρύγας πρεσβυτέρους εἶναι ἑωυτῶν. ὧδε μὲν γενέσθαι τῶν ἱρέων τοῦ Ἡφαίστου τοῦ ἐν Μέμφι ἤκουον· Ἕλληνες δὲ λέγουσι ἄλλα τε μάταια πολλὰ καὶ ὡς γυναικῶν τὰς γλώσσας ὁ Ψαμμήτιχος ἐκταμὼν τὴν δίαιταν οὕτω ἐποιήσατο τῶν παίδων παρὰ ταύτῃσι τῇσι γυναιξί.
2.5 καὶ εὖ μοι ἐδόκεον λέγειν περὶ τῆς χώρης· δῆλα γὰρ δὴ καὶ μὴ προακούσαντι ἰδόντι δέ, ὅστις γε σύνεσιν ἔχει, ὅτι Αἴγυπτος, ἐς τὴν Ἕλληνες ναυτίλλονται, ἐστὶ Αἰγυπτίοισι ἐπίκτητός τε γῆ καὶ δῶρον τοῦ ποταμοῦ, καὶ τὰ κατύπερθε ἔτι τῆς λίμνης ταύτης μέχρι τριῶν ἡμερέων πλόου, τῆς πέρι ἐκεῖνοι οὐδὲν ἔτι τοιόνδε ἔλεγον, ἔστι δὲ ἕτερον τοιόνδε. Αἰγύπτου γὰρ φύσις ἐστὶ τῆς χώρης τοιήδε. πρῶτα μὲν προσπλέων ἔτι καὶ ἡμέρης δρόμον ἀπέχων ἀπὸ γῆς, κατεὶς καταπειρητηρίην πηλόν τε ἀνοίσεις καὶ ἐν ἕνδεκα ὀργυιῇσι ἔσεαι. τοῦτο μὲν ἐπὶ τοσοῦτο δηλοῖ πρόχυσιν τῆς γῆς ἐοῦσαν.
2.11 ἔστι δὲ τῆς Ἀραβίης χώρης, Αἰγύπτου δὲ οὐ πρόσω, κόλπος θαλάσσης ἐσέχων ἐκ τῆς Ἐρυθρῆς καλεομένης θαλάσσης, μακρὸς οὕτω δή τι καὶ στεινὸς ὡς ἔρχομαι φράσων· μῆκος μὲν πλόου ἀρξαμένῳ ἐκ μυχοῦ διεκπλῶσαι ἐς τὴν εὐρέαν θάλασσαν ἡμέραι ἀναισιμοῦνται τεσσεράκοντα εἰρεσίῃ χρεωμένῳ· εὖρος δέ, τῇ εὐρύτατος ἐστὶ ὁ κόλπος, ἥμισυ ἡμέρης πλόου. ῥηχίη δʼ ἐν αὐτῷ καὶ ἄμπωτις ἀνὰ πᾶσαν ἡμέρην γίνεται. ἕτερον τοιοῦτον κόλπον καὶ τὴν Αἴγυπτον δοκέω γενέσθαι κοτέ, τὸν μὲν ἐκ τῆς βορηίης θαλάσσης κόλπον ἐσέχοντα ἐπʼ Αἰθιοπίης, τὸν δὲ Ἀράβιον, τὸν ἔρχομαι λέξων, ἐκ τῆς νοτίης φέροντα ἐπὶ Συρίης, σχεδὸν μὲν ἀλλήλοισι συντετραίνοντας τοὺς μυχούς, ὀλίγον δέ τι παραλλάσσοντας τῆς χώρης. εἰ ὦν ἐθελήσει ἐκτρέψαι τὸ ῥέεθρον ὁ Νεῖλος ἐς τοῦτον τὸν Ἀράβιον κόλπον, τί μιν κωλύει ῥέοντος τούτου ἐκχωσθῆναι ἐντός γε δισμυρίων ἐτέων; ἐγὼ μὲν γὰρ ἔλπομαί γε καὶ μυρίων ἐντὸς χωσθῆναι ἄν· κοῦ γε δὴ ἐν τῷ προαναισιμωμένῳ χρόνῳ πρότερον ἢ ἐμὲ γενέσθαι οὐκ ἂν χωσθείη κόλπος καὶ πολλῷ μέζων ἔτι τούτου ὑπὸ τοσούτου τε ποταμοῦ καὶ οὕτω ἐργατικοῦ;
2.28 ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι.
2.29 ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε. 2.30 ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια. 2.31 μέχρι μέν νυν τεσσέρων μηνῶν πλόου καὶ ὁδοῦ γινώσκεται ὁ Νεῖλος πάρεξ τοῦ ἐν Αἰγύπτῳ ῥεύματος· τοσοῦτοι γὰρ συμβαλλομένῳ μῆνες εὑρίσκονται ἀναισιμούμενοι ἐξ Ἐλεφαντίνης πορευομένῳ ἐς τοὺς αὐτομόλους τούτους. ῥέει δὲ ἀπὸ ἑσπέρης τε καὶ ἡλίου δυσμέων. τὸ δὲ ἀπὸ τοῦδε οὐδεὶς ἔχει σαφέως φράσαι· ἔρημος γὰρ ἐστὶ ἡ χώρη αὕτη ὑπὸ καύματος.
2.35 Νείλου μέν νυν πέρι τοσαῦτα εἰρήσθω· ἔρχομαι δὲ περὶ Αἰγύπτου μηκυνέων τὸν λόγον, ὅτι πλεῖστα θωμάσια ἔχει ἢ ἡ ἄλλη πᾶσα χώρη καὶ ἔργα λόγου μέζω παρέχεται πρὸς πᾶσαν χώρην τούτων εἵνεκα πλέω περὶ αὐτῆς εἰρήσεται. Αἰγύπτιοι ἅμα τῷ οὐρανῷ τῷ κατὰ σφέας ἐόντι ἑτεροίῳ καὶ τῷ ποταμῷ φύσιν ἀλλοίην παρεχομένῳ ἢ οἱ ἄλλοι ποταμοί, τὰ πολλὰ πάντα ἔμπαλιν τοῖσι ἄλλοισι ἀνθρώποισι ἐστήσαντο ἤθεά τε καὶ νόμους· ἐν τοῖσι αἱ μὲν γυναῖκες ἀγοράζουσι καὶ καπηλεύουσι, οἱ δὲ ἄνδρες κατʼ οἴκους ἐόντες ὑφαίνουσι· ὑφαίνουσι δὲ οἱ μὲν ἄλλοι ἄνω τὴν κρόκην ὠθέοντες, Αἰγύπτιοι δὲ κάτω. τὰ ἄχθεα οἱ μὲν ἄνδρες ἐπὶ τῶν κεφαλέων φορέουσι, αἱ δὲ γυναῖκες ἐπὶ τῶν ὤμων. οὐρέουσι αἱ μὲν γυναῖκες ὀρθαί, οἱ δὲ ἄνδρες κατήμενοι. εὐμαρείῃ χρέωνται ἐν τοῖσι οἴκοισι, ἐσθίουσι δὲ ἔξω ἐν τῇσι ὁδοῖσι ἐπιλέγοντες ὡς τὰ μὲν αἰσχρὰ ἀναγκαῖα δὲ ἐν ἀποκρύφῳ ἐστὶ ποιέειν χρεόν, τὰ δὲ μὴ αἰσχρὰ ἀναφανδόν. ἱρᾶται γυνὴ μὲν οὐδεμία οὔτε ἔρσενος θεοῦ οὔτε θηλέης, ἄνδρες δὲ πάντων τε καὶ πασέων. τρέφειν τοὺς τοκέας τοῖσι μὲν παισὶ οὐδεμία ἀνάγκη μὴ βουλομένοισι, τῇσι δὲ θυγατράσι πᾶσα ἀνάγκη καὶ μὴ βουλομένῃσι. 2.36 οἱ ἱρέες τῶν θεῶν τῇ μὲν ἄλλῃ κομέουσι, ἐν Αἰγύπτῳ δὲ ξυρῶνται. τοῖσι ἄλλοισι ἀνθρώποισι νόμος ἅμα κήδεϊ κεκάρθαι τὰς κεφαλὰς τοὺς μάλιστα ἱκνέεται, Αἰγύπτιοι δὲ ὑπὸ τοὺς θανάτους ἀνιεῖσι τὰς τρίχας αὔξεσθαι τάς τε ἐν τῇ κεφαλῇ καὶ τῷ γενείῳ, τέως ἐξυρημένοι. τοῖσι μὲν ἄλλοισι ἀνθρώποισι χωρὶς θηρίων ἡ δίαιτα ἀποκέκριται, Αἰγυπτίοισι δὲ ὁμοῦ θηρίοισι ἡ δίαιτα ἐστί. ἀπὸ πυρῶν καὶ κριθέων ὧλλοι ζώουσι, Αἰγυπτίων δὲ τῷ ποιευμένῳ ἀπὸ τούτων τὴν ζόην ὄνειδος μέγιστον ἐστί, ἀλλὰ ἀπὸ ὀλυρέων ποιεῦνται σιτία, τὰς ζειὰς μετεξέτεροι καλέουσι. φυρῶσι τὸ μὲν σταῖς τοῖσι ποσί, τὸν δὲ πηλὸν τῇσι χερσί, καὶ τὴν κόπρον ἀναιρέονται. τὰ αἰδοῖα ὧλλοι μὲν ἐῶσι ὡς ἐγένοντο, πλὴν ὅσοι ἀπὸ τούτων ἔμαθον, Αἰγύπτιοι δὲ περιτάμνονται. εἵματα τῶν μὲν ἀνδρῶν ἕκαστος ἔχει δύο, τῶν δὲ γυναικῶν ἓν ἑκάστη. τῶν ἱστίων τοὺς κρίκους καὶ τοὺς κάλους οἱ μὲν ἄλλοι ἔξωθεν προσδέουσι, Αἰγύπτιοι δὲ ἔσωθεν. γράμματα γράφουσι καὶ λογίζονται ψήφοισι Ἕλληνες μὲν ἀπὸ τῶν ἀριστερῶν ἐπὶ τὰ δεξιὰ φέροντες τὴν χεῖρα, Αἰγύπτιοι δὲ ἀπὸ τῶν δεξιῶν ἐπὶ τὰ ἀριστερά· καὶ ποιεῦντες ταῦτα αὐτοὶ μὲν φασὶ ἐπὶ δεξιὰ ποιέειν, Ἕλληνας δὲ ἐπʼ ἀριστερά. διφασίοισι δὲ γράμμασι χρέωνται, καὶ τὰ μὲν αὐτῶν ἱρὰ τὰ δὲ δημοτικὰ καλέεται. 2.37 θεοσεβέες δὲ περισσῶς ἐόντες μάλιστα πάντων ἀνθρώπων νόμοισι τοιοῖσιδε χρέωνται. ἐκ χαλκέων ποτηρίων πίνουσι, διασμῶντες ἀνὰ πᾶσαν ἡμέρην, οὐκ ὃ μὲν ὃ δʼ οὔ, ἀλλὰ πάντες. εἵματα δὲ λίνεα φορέουσι αἰεὶ νεόπλυτα, ἐπιτηδεύοντες τοῦτο μάλιστα, τά τε αἰδοῖα περιτάμνονται καθαρειότητος εἵνεκεν, προτιμῶντες καθαροὶ εἶναι ἢ εὐπρεπέστεροι. οἱ δὲ ἱρέες ξυρῶνται πᾶν τὸ σῶμα διὰ τρίτης ἡμέρης, ἵνα μήτε φθεὶρ μήτε ἄλλο μυσαρὸν μηδὲν ἐγγίνηταί σφι θεραπεύουσι τοὺς θεούς. ἐσθῆτα δὲ φορέουσι οἱ ἱρέες λινέην μούνην καὶ ὑποδήματα βύβλινα· ἄλλην δέ σφι ἐσθῆτα οὐκ ἔξεστι λαβεῖν οὐδὲ ὑποδήματα ἄλλα. λοῦνται δὲ δὶς τῆς ἡμέρης ἑκάστης ψυχρῷ καὶ δὶς ἑκάστης νυκτός, ἄλλας τε θρησκηίας ἐπιτελέουσι μυρίας ὡς εἰπεῖν λόγῳ. πάσχουσι δὲ καὶ ἀγαθὰ οὐκ ὀλίγα· οὔτε τι γὰρ τῶν οἰκηίων τρίβουσι οὔτε δαπανῶνται, ἀλλὰ καὶ σιτία σφι ἐστὶ ἱρὰ πεσσόμενα, καὶ κρεῶν βοέων καὶ χηνέων πλῆθός τι ἑκάστῳ γίνεται πολλὸν ἡμέρης ἑκάστης, δίδοται δέ σφι καὶ οἶνος ἀμπέλινος· ἰχθύων δὲ οὔ σφι ἔξεστι πάσασθαι. κυάμους δὲ οὔτε τι μάλα σπείρουσι Αἰγύπτιοι ἐν τῇ χώρῃ, τούς τε γινομένους οὔτε τρώγουσι οὔτε ἕψοντες πατέονται, οἱ δὲ δὴ ἱρέες οὐδὲ ὁρέοντες ἀνέχονται, νομίζοντες οὐ καθαρὸν εἶναί μιν ὄσπριον. ἱρᾶται δὲ οὐκ εἷς ἑκάστου τῶν θεῶν ἀλλὰ πολλοί, τῶν εἷς ἐστι ἀρχιερεύς· ἐπεὰν δέ τις ἀποθάνῃ, τούτου ὁ παῖς ἀντικατίσταται. 2.38 τοὺς δὲ βοῦς τοὺς ἔρσενας τοῦ Ἐπάφου εἶναι νομίζουσι, καὶ τούτου εἵνεκα δοκιμάζουσι αὐτοὺς ὧδε· τρίχα ἢν καὶ μίαν ἴδηται ἐπεοῦσαν μέλαιναν, οὐ καθαρὸν εἶναι νομίζει. δίζηται δὲ ταῦτα ἐπὶ τούτῳ τεταγμένος τῶν τις ἱρέων καὶ ὀρθοῦ ἑστεῶτος τοῦ κτήνεος καὶ ὑπτίου, καὶ τὴν γλῶσσαν ἐξειρύσας, εἰ καθαρὴ τῶν προκειμένων σημηίων, τὰ ἐγὼ ἐν ἄλλῳ λόγῳ ἐρέω· κατορᾷ δὲ καὶ τὰς τρίχας τῆς οὐρῆς εἰ κατὰ φύσιν ἔχει πεφυκυίας. ἢν δὲ τούτων πάντων ᾖ καθαρός, σημαίνεται βύβλῳ περὶ τὰ κέρεα εἱλίσσων καὶ ἔπειτα γῆν σημαντρίδα ἐπιπλάσας ἐπιβάλλει τὸν δακτύλιον, καὶ οὕτω ἀπάγουσι. ἀσήμαντον δὲ θύσαντι θάνατος ἡ ζημίη ἐπικέεται. δοκιμάζεται μέν νυν τὸ κτῆνος τρόπῳ τοιῷδε, θυσίη δέ σφι ἥδε κατέστηκε. 2.39 ἀγαγόντες τὸ σεσημασμένον κτῆνος πρὸς τὸν βωμὸν ὅκου ἂν θύωσι, πῦρ ἀνακαίουσι, ἔπειτα δὲ ἐπʼ αὐτοῦ οἶνον κατὰ τοῦ ἱρηίου ἐπισπείσαντες καὶ ἐπικαλέσαντες τὸν θεὸν σφάζουσι, σφάξαντες δὲ ἀποτάμνουσι τὴν κεφαλήν. σῶμα μὲν δὴ τοῦ κτήνεος δείρουσι, κεφαλῇ δὲ κείνῃ πολλὰ καταρησάμενοι φέρουσι, τοῖσι μὲν ἂν ᾖ ἀγορὴ καὶ Ἕλληνές σφι ἔωσι ἐπιδήμιοι ἔμποροι, οἳ δὲ φέροντες ἐς τὴν ἀγορὴν ἀπʼ ὦν ἔδοντο, τοῖσι δὲ ἂν μὴ παρέωσι Ἕλληνες, οἳ δʼ ἐκβάλλουσι ἐς τὸν ποταμόν· καταρῶνται δὲ τάδε λέγοντες τῇσι κεφαλῇσι, εἴ τι μέλλοι ἢ σφίσι τοῖσι θύουσι ἢ Αἰγύπτῳ τῇ συναπάσῃ κακὸν γενέσθαι, ἐς κεφαλὴν ταύτην τραπέσθαι. κατὰ μέν νυν τὰς κεφαλὰς τῶν θυομένων κτηνέων καὶ τὴν ἐπίσπεισιν τοῦ οἴνου πάντες Αἰγύπτιοι νόμοισι τοῖσι αὐτοῖσι χρέωνται ὁμοίως ἐς πάντα τὰ ἱρά, καὶ ἀπὸ τούτου τοῦ νόμου οὐδὲ ἄλλου οὐδενὸς ἐμψύχου κεφαλῆς γεύσεται Αἰγυπτίων οὐδείς. 2.40 ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν. 2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη. 2.46 τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο. 2.47 ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι. 2.48 τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος. 2.49 ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην.
2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν.
2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται.
2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον.
2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον.
2.55 ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν.
2.56 ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη.
2.57 πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη.
2.58 πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσαγωγὰς πρῶτοι ἀνθρώπων Αἰγύπτιοι εἰσὶ οἱ ποιησάμενοι, καὶ παρὰ τούτων Ἕλληνες μεμαθήκασι. τεκμήριον δέ μοι τούτου τόδε· αἱ μὲν γὰρ φαίνονται ἐκ πολλοῦ τευ χρόνου ποιεύμεναι, αἱ δὲ Ἑλληνικαὶ νεωστὶ ἐποιήθησαν.
2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ. 2.60 ἐς μέν νυν Βούβαστιν πόλιν ἐπεὰν κομίζωνται, ποιεῦσι τοιάδε. πλέουσί τε γὰρ δὴ ἅμα ἄνδρες γυναιξὶ καὶ πολλόν τι πλῆθος ἑκατέρων ἐν ἑκάστῃ βάρι· αἳ μὲν τινὲς τῶν γυναικῶν κρόταλα ἔχουσαι κροταλίζουσι, οἳ δὲ αὐλέουσι κατὰ πάντα τὸν πλόον, αἱ δὲ λοιπαὶ γυναῖκες καὶ ἄνδρες ἀείδουσι καὶ τὰς χεῖρας κροτέουσι. ἐπεὰν δὲ πλέοντες κατά τινα πόλιν ἄλλην γένωνται, ἐγχρίμψαντες τὴν βᾶριν τῇ γῇ ποιεῦσι τοιάδε· αἳ μὲν τινὲς τῶν γυναικῶν ποιεῦσι τά περ εἴρηκα, αἳ δὲ τωθάζουσι βοῶσαι τὰς ἐν τῇ πόλι ταύτῃ γυναῖκας, αἳ δὲ ὀρχέονται, αἳ δὲ ἀνασύρονται ἀνιστάμεναι. ταῦτα παρὰ πᾶσαν πόλιν παραποταμίην ποιεῦσι· ἐπεὰν δὲ ἀπίκωνται ἐς τὴν Βούβαστιν, ὁρτάζουσι μεγάλας ἀνάγοντες θυσίας, καὶ οἶνος ἀμπέλινος ἀναισιμοῦται πλέων ἐν τῇ ὁρτῇ ταύτῃ ἢ ἐν τῷ ἅπαντι ἐνιαυτῷ τῷ ἐπιλοίπῳ. συμφοιτῶσι δέ, ὅ τι ἀνὴρ καὶ γυνή ἐστι πλὴν παιδίων, καὶ ἐς ἑβδομήκοντα μυριάδας, ὡς οἱ ἐπιχώριοι λέγουσι. 2.61 ταῦτα μὲν δὴ ταύτῃ ποιέεται, ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ὁρτήν, εἴρηται προτερόν μοι· τύπτονται μὲν γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται, οὔ μοι ὅσιον ἐστὶ λέγειν. ὅσοι δὲ Καρῶν εἰσι ἐν Αἰγύπτῳ οἰκέοντες, οὗτοι δὲ τοσούτῳ ἔτι πλέω ποιεῦσι τούτων ὅσῳ καὶ τὰ μέτωπα κόπτονται μαχαίρῃσι, καὶ τούτῳ εἰσὶ δῆλοι ὅτι εἰσὶ ξεῖνοι καὶ οὐκ Αἰγύπτιοι. 2.62 ἐς Σάιν δὲ πόλιν ἐπεὰν συλλεχθέωσι, τῆς θυσίης ἐν τῇ νυκτὶ λύχνα καίουσι πάντες πολλὰ ὑπαίθρια περὶ τὰ δώματα κύκλῳ· τὰ δὲ λύχνα ἐστὶ ἐμβάφια ἔμπλεα ἁλὸς καὶ ἐλαίου, ἐπιπολῆς δὲ ἔπεστι αὐτὸ τὸ ἐλλύχνιον, καὶ τοῦτο καίεται παννύχιον, καὶ τῇ ὁρτῇ οὔνομα κέεται λυχνοκαΐη. οἳ δʼ ἂν μὴ ἔλθωσι τῶν Αἰγυπτίων ἐς τὴν πανήγυριν ταύτην, φυλάσσοντες τὴν νύκτα τῆς θυσίης καίουσι καὶ αὐτοὶ πάντες τὰ λύχνα, καὶ οὕτω οὐκ ἐν Σάι μούνῃ καίεται ἀλλὰ καὶ ἀνὰ πᾶσαν Αἴγυπτον. ὅτευ δὲ εἵνεκα φῶς ἔλαχε καὶ τιμὴν ἡ νὺξ αὕτη, ἔστι ἱρὸς περὶ αὐτοῦ λόγος λεγόμενος. 2.63 ἐς δὲ Ἡλίου τε πόλιν καὶ Βουτοῦν θυσίας μούνας ἐπιτελέουσι φοιτέοντες. ἐν δὲ Παπρήμι θυσίας μὲν καὶ ἱρὰ κατά περ καὶ τῇ ἄλλῃ ποιεῦσι· εὖτʼ ἂν δὲ γίνηται καταφερὴς ὁ ἥλιος, ὀλίγοι μὲν τινὲς τῶν ἱρέων περὶ τὤγαλμα πεπονέαται, οἱ δὲ πολλοὶ αὐτῶν ξύλων κορύνας ἔχοντες ἑστᾶσι τοῦ ἱροῦ ἐν τῇ ἐσόδῳ, ἄλλοι τε εὐχωλὰς ἐπιτελέοντες πλεῦνες χιλίων ἀνδρῶν, ἕκαστοι ἔχοντες ξύλα καὶ οὗτοι, ἐπὶ τὰ ἕτερα ἁλέες ἑστᾶσι. τὸ δὲ ἄγαλμα ἐὸν ἐν νηῷ μικρῷ ξυλίνῳ κατακεχρυσωμένῳ προεκκομίζουσι τῇ προτεραίῃ ἐς ἄλλο οἴκημα ἱρόν. οἱ μὲν δὴ ὀλίγοι οἱ περὶ τὤγαλμα λελειμμένοι ἕλκουσι τετράκυκλον ἅμαξαν ἄγουσαν τὸν νηόν τε καὶ τὸ ἐν τῷ νηῷ ἐνεὸν ἄγαλμα, οἳ δὲ οὐκ ἐῶσι ἐν τοῖσι προπυλαίοισι ἑστεῶτες ἐσιέναι, οἱ δὲ εὐχωλιμαῖοι τιμωρέοντες τῷ θεῷ παίουσι αὐτοὺς ἀλεξομένους. ἐνθαῦτα μάχη ξύλοισι καρτερὴ γίνεται κεφαλάς τε συναράσσονται, καὶ ὡς ἐγὼ δοκέω πολλοὶ καὶ ἀποθνήσκουσι ἐκ τῶν τρωμάτων· οὐ μέντοι οἵ γε Αἰγύπτιοι ἔφασαν ἀποθνήσκειν οὐδένα. τὴν δὲ πανήγυριν ταύτην ἐκ τοῦδε νομίσαι φασὶ οἱ ἐπιχώριοι· οἰκέειν ἐν τῷ ἱρῷ τούτῳ τοῦ Ἄρεος τὴν μητέρα, καὶ τὸν Ἄρεα ἀπότροφον γενόμενον ἐλθεῖν ἐξανδρωμένον ἐθέλοντα τῇ μητρὶ συμμῖξαι, καὶ τοὺς προπόλους τῆς μητρός, οἷα οὐκ ὀπωπότας αὐτὸν πρότερον, οὐ περιορᾶν παριέναι ἀλλὰ ἀπερύκειν, τὸν δὲ ἐξ ἄλλης πόλιος ἀγαγόμενον ἀνθρώπους τούς τε προπόλους τρηχέως περισπεῖν καὶ ἐσελθεῖν παρὰ τὴν μητέρα. ἀπὸ τούτου τῷ Ἄρεϊ ταύτην τὴν πληγὴν ἐν τῇ ὁρτῇ νενομικέναι φασί. 2.64 καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες. οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι καὶ ἀπὸ γυναικῶν ἀνιστάμενοι ἄλουτοι ἐσέρχονται ἐς ἱρόν, νομίζοντες ἀνθρώπους εἶναι κατά περ τὰ ἄλλα κτήνεα· καὶ γὰρ τὰ ἄλλα κτήνεα ὁρᾶν καὶ ὀρνίθων γένεα ὀχευόμενα ἔν τε τοῖσι νηοῖσι τῶν θεῶν καὶ ἐν τοῖσι τεμένεσι· εἰ ὦν εἶναι τῷ θεῷ τοῦτο μὴ φίλον, οὐκ ἂν οὐδὲ τὰ κτήνεα ποιέειν. οὗτοι μέν νυν τοιαῦτα ἐπιλέγοντες ποιεῦσι ἔμοιγε οὐκ ἀρεστά·
2.73 ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν.
2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος. 2.82 καὶ τάδε ἄλλα Αἰγυπτίοισι ἐστὶ ἐξευρημένα, μείς τε καὶ ἡμέρη ἑκάστη θεῶν ὅτευ ἐστί, καὶ τῇ ἕκαστος ἡμέρῃ γενόμενος ὁτέοισι ἐγκυρήσει καὶ ὅκως τελευτήσει καὶ ὁκοῖός τις ἔσται. καὶ τούτοισι τῶν Ἑλλήνων οἱ ἐν ποιήσι γενόμενοι ἐχρήσαντο. τέρατά τε πλέω σφι ἀνεύρηται ἢ τοῖσι ἄλλοισι ἅπασι ἀνθρώποισι· γενομένου γὰρ τέρατος φυλάσσουσι γραφόμενοι τὠποβαῖνον, καὶ ἤν κοτε ὕστερον παραπλήσιον τούτῳ γένηται, κατὰ τὠυτὸ νομίζουσι ἀποβήσεσθαι. 2.83 μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται· ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι· καὶ γὰρ Ἡρακλέος μαντήιον αὐτόθι ἐστὶ καὶ Ἀπόλλωνος καὶ Ἀθηναίης καὶ Ἀρτέμιδος καὶ Ἄρεος καὶ Διός, καὶ τό γε μάλιστα ἐν τιμῇ ἄγονται πάντων τῶν μαντηίων, Λητοῦς ἐν Βουτοῖ πόλι ἐστί. οὐ μέντοι αἵ γε μαντηίαι σφι κατὰ τὠυτὸ ἑστᾶσι, ἀλλὰ διάφοροι εἰσί.
2.85 θρῆνοι δὲ καὶ ταφαί σφεων εἰσὶ αἵδε· τοῖσι ἂν ἀπογένηται ἐκ τῶν οἰκίων ἄνθρωπος τοῦ τις καὶ λόγος ᾖ, τὸ θῆλυ γένος πᾶν τὸ ἐκ τῶν οἰκίων τούτων κατʼ ὦν ἐπλάσατο τὴν κεφαλὴν πηλῷ ἢ καὶ τὸ πρόσωπον, κἄπειτα ἐν τοῖσι οἰκίοισι λιποῦσαι τὸν νεκρὸν αὐταὶ ἀνὰ τὴν πόλιν στρωφώμεναι τύπτονται ἐπεζωσμέναι καὶ φαίνουσαι τοὺς μαζούς, σὺν δέ σφι αἱ προσήκουσαι πᾶσαι, ἑτέρωθεν δὲ οἱ ἄνδρες, τύπτονται ἐπεζωμένοι καὶ οὗτοι. ἐπεὰν δὲ ταῦτα ποιήσωσι, οὕτω ἐς τὴν ταρίχευσιν κομίζουσι. 2.86 εἰσὶ δὲ οἳ ἐπʼ αὐτῷ τούτῳ κατέαται καὶ τέχνην ἔχουσι ταύτην. οὗτοι, ἐπεάν σφι κομισθῇ νεκρός, δεικνύουσι τοῖσι κομίσασι παραδείγματα νεκρῶν ξύλινα, τῇ γραφῇ μεμιμημένα , 1 καὶ τὴν μὲν σπουδαιοτάτην αὐτέων φασὶ εἶναι τοῦ οὐκ ὅσιον ποιεῦμαι τὸ οὔνομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν, τὴν δὲ δευτέρην δεικνύουσι ὑποδεεστέρην τε ταύτης καὶ εὐτελεστέρην, τὴν δὲ τρίτην εὐτελεστάτην· φράσαντες δὲ πυνθάνονται παρʼ αὐτῶν κατὰ ἥντινα βούλονταί σφι σκευασθῆναι τὸν νεκρόν. οἳ μὲν δὴ ἐκποδὼν μισθῷ ὁμολογήσαντες ἀπαλλάσσονται, οἳ δὲ ὑπολειπόμενοι ἐν οἰκήμασι ὧδε τὰ σπουδαιότατα ταριχεύουσι. πρῶτα μὲν σκολιῷ σιδήρῳ διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον, τὰ μὲν αὐτοῦ οὕτω ἐξάγοντες, τὰ δὲ ἐγχέοντες φάρμακα· μετὰ δὲ λίθῳ Αἰθιοπικῷ ὀξέι παρασχίσαντες παρὰ τὴν λαπάρην ἐξ ὦν εἷλον τὴν κοιλίην πᾶσαν, ἐκκαθήραντες δὲ αὐτὴν καὶ διηθήσαντες οἴνῳ φοινικηίῳ αὖτις διηθέουσι θυμιήμασι τετριμμένοισι· ἔπειτα τὴν νηδὺν σμύρνης ἀκηράτου τετριμμένης καὶ κασίης καὶ τῶν ἄλλων θυμιημάτων, πλὴν λιβανωτοῦ, πλήσαντες συρράπτουσι ὀπίσω. ταῦτα δὲ ποιήσαντες ταριχεύουσι λίτρῳ κρύψαντες ἡμέρας ἑβδομήκοντα· πλεῦνας δὲ τουτέων οὐκ ἔξεστι ταριχεύειν. ἐπεὰν δὲ παρέλθωσι αἱ ἑβδομήκοντα, λούσαντες τὸν νεκρὸν κατειλίσσουσι πᾶν αὐτοῦ τὸ σῶμα σινδόνος βυσσίνης τελαμῶσι κατατετμημένοισι, ὑποχρίοντες τῷ κόμμι, τῷ δὴ ἀντὶ κόλλης τὰ πολλὰ χρέωνται Αἰγύπτιοι. ἐνθεῦτεν δὲ παραδεξάμενοί μιν οἱ προσήκοντες ποιεῦνται ξύλινον τύπον ἀνθρωποειδέα, ποιησάμενοι δὲ ἐσεργνῦσι τὸν νεκρόν, καὶ κατακληίσαντες οὕτω θησαυρίζουσι ἐν οἰκήματι θηκαίῳ, ἱστάντες ὀρθὸν πρὸς τοῖχον. 2.87 οὕτω μὲν τοὺς τὰ πολυτελέστατα σκευάζουσι νεκρούς, τοὺς δὲ τὰ μέσα βουλομένους τὴν δὲ πολυτελείην φεύγοντας σκευάζουσι ὧδε· ἐπεὰν τοὺς κλυστῆρας πλήσωνται τοῦ ἀπὸ κέδρου ἀλείφατος γινομένου, ἐν ὦν ἔπλησαν τοῦ νεκροῦ τὴν κοιλίην, οὔτε ἀναταμόντες αὐτὸν οὔτε ἐξελόντες τὴν νηδύν, κατὰ δὲ τὴν ἕδρην ἐσηθήσαντες καὶ ἐπιλαβόντες τὸ κλύσμα τῆς ὀπίσω ὁδοῦ ταριχεύουσι τὰς προκειμένας ἡμέρας, τῇ δὲ τελευταίῃ ἐξιεῖσι ἐκ τῆς κοιλίης τὴν κεδρίην τὴν ἐσῆκαν πρότερον. ἣ δὲ ἔχει τοσαύτην δύναμιν ὥστε ἅμα ἑωυτῇ τὴν νηδὺν καὶ τὰ σπλάγχνα κατατετηκότα ἐξάγει· τὰς δὲ σάρκας τὸ λίτρον κατατήκει, καὶ δὴ λείπεται τοῦ νεκροῦ τὸ δέρμα μοῦνον καὶ τὰ ὀστέα. ἐπεὰν δὲ ταῦτα ποιήσωσι, ἀπʼ ὦν ἔδωκαν οὕτω τὸν νεκρόν, οὐδὲν ἔτι πρηγματευθέντες. 2.88 ἡ δὲ τρίτη ταρίχευσις ἐστὶ ἥδε, ἣ τοὺς χρήμασι ἀσθενεστέρους σκευάζει· συρμαίῃ διηθήσαντες τὴν κοιλίην ταριχεύουσι τὰς ἑβδομήκοντα ἡμέρας καὶ ἔπειτα ἀπʼ ὦν ἔδωκαν ἀποφέρεσθαι.
2.91 ἑλληνικοῖσι δὲ νομαίοισι φεύγουσι χρᾶσθαι, τὸ δὲ σύμπαν εἰπεῖν, μηδʼ ἄλλων μηδαμὰ μηδαμῶν ἀνθρώπων νομαίοισι. οἱ μέν νυν ἄλλοι Αἰγύπτιοι οὕτω τοῦτο φυλάσσουσι, ἔστι δὲ Χέμμις πόλις μεγάλη νομοῦ τοῦ Θηβαϊκοῦ ἐγγὺς Νέης πόλιος· ἐν ταύτῃ τῇ πόλι ἐστὶ Περσέος τοῦ Δανάης ἱρὸν τετράγωνον, πέριξ δὲ αὐτοῦ φοίνικες πεφύκασι. τὰ δὲ πρόπυλα τοῦ ἱροῦ λίθινα ἐστὶ κάρτα μεγάλα· ἐπὶ δὲ αὐτοῖσι ἀνδριάντες δύο ἑστᾶσι λίθινοι μεγάλοι. ἐν δὲ τῷ περιβεβλημένῳ τούτῳ νηός τε ἔνι καὶ ἄγαλμα ἐν αὐτῷ ἐνέστηκε τοῦ Περσέος. οὗτοι οἱ Χεμμῖται λέγουσι τὸν Περσέα πολλάκις μὲν ἀνὰ τὴν γῆν φαίνεσθαί σφι πολλάκις δὲ ἔσω τοῦ ἱροῦ, σανδάλιόν τε αὐτοῦ πεφορημένον εὑρίσκεσθαι ἐὸν τὸ μέγαθος δίπηχυ, τὸ ἐπεὰν φανῇ, εὐθηνέειν ἅπασαν Αἴγυπτον. ταῦτα μὲν λέγουσι, ποιεῦσι δὲ τάδε Ἑλληνικὰ τῷ Περσέι· ἀγῶνα γυμνικὸν τιθεῖσι διὰ πάσης ἀγωνίης ἔχοντα, παρέχοντες ἄεθλα κτήνεα καὶ χλαίνας καὶ δέρματα. εἰρομένου δέ μευ ὅ τι σφι μούνοισι ἔωθε ὁ Περσεὺς ἐπιφαίνεσθαι καὶ ὅ τι κεχωρίδαται Αἰγυπτίων τῶν ἄλλων ἀγῶνα γυμνικὸν τιθέντες, ἔφασαν τὸν Περσέα ἐκ τῆς ἑωυτῶν πόλιος γεγονέναι· τὸν γὰρ Δαναὸν καὶ τὸν Λυγκέα ἐόντας Χεμμίτας ἐκπλῶσαι ἐς τὴν Ἑλλάδα, ἀπὸ δὲ τούτων γενεηλογέοντες κατέβαινον ἐς τὸν Περσέα. ἀπικόμενον δὲ αὐτὸν ἐς Αἴγυπτον κατʼ αἰτίην τὴν καὶ Ἕλληνες λέγουσι, οἴσοντα ἐκ Λιβύης τὴν Γοργοῦς κεφαλήν, ἔφασαν ἐλθεῖν καὶ παρὰ σφέας καὶ ἀναγνῶναι τοὺς συγγενέας πάντας· ἐκμεμαθηκότα δέ μιν ἀπικέσθαι ἐς Αἴγυπτον τὸ τῆς Χέμμιος οὔνομα, πεπυσμένον παρὰ τῆς μητρός. ἀγῶνα δέ οἱ γυμνικὸν αὐτοῦ κελεύσαντος ἐπιτελέειν.' 2.100 μετὰ δὲ τοῦτον κατέλεγον οἱ ἱρέες ἐκ βύβλου ἄλλων βασιλέων τριηκοσίων καὶ τριήκοντα οὐνόματα. ἐν τοσαύτῃσι δὲ γενεῇσι ἀνθρώπων ὀκτωκαίδεκα μὲν Αἰθίοπες ἦσαν, μία δὲ γυνὴ ἐπιχωρίη, οἱ δὲ ἄλλοι ἄνδρες Αἰγύπτιοι. τῇ δὲ γυναικὶ οὔνομα ἦν, ἥτις ἐβασίλευσε, τό περ τῇ Βαβυλωνίῃ, Νίτωκρις· τὴν ἔλεγον τιμωρέουσαν ἀδελφεῷ, τὸν Αἰγύπτιοι βασιλεύοντα σφέων ἀπέκτειναν, ἀποκτείναντες δὲ οὕτω ἐκείνῃ ἀπέδοσαν τὴν βασιληίην, τούτῳ τιμωρέουσαν πολλοὺς Αἰγυπτίων διαφθεῖραι δόλῳ. ποιησαμένην γάρ μιν οἴκημα περίμηκες ὑπόγαιον καινοῦν τῷ λόγῳ, νόῳ δὲ ἄλλα μηχανᾶσθαι· καλέσασαν δέ μιν Αἰγυπτίων τοὺς μάλιστα μεταιτίους τοῦ φόνου ᾔδεε πολλοὺς ἱστιᾶν, δαινυμένοισι δὲ ἐπεῖναι τὸν ποταμὸν διʼ αὐλῶνος κρυπτοῦ μεγάλου. ταύτης μὲν πέρι τοσαῦτα ἔλεγον, πλὴν ὅτι αὐτήν μιν, ὡς τοῦτο ἐξέργαστο, ῥίψαι ἐς οἴκημα σποδοῦ πλέον, ὅκως ἀτιμώρητος γένηται.
2.102 παραμειψάμενος ὦν τούτους τοῦ ἐπὶ τούτοισι γενομένου βασιλέος, τῷ οὔνομα ἦν Σέσωστρις, τούτου μνήμην ποιήσομαι· τὸν ἔλεγον οἱ ἱρέες πρῶτον μὲν πλοίοισι μακροῖσι ὁρμηθέντα ἐκ τοῦ Ἀραβίου κόλπου τοὺς παρὰ τὴν Ἐρυθρὴν θάλασσαν κατοικημένους καταστρέφεσθαι, ἐς ὃ πλέοντά μιν πρόσω ἀπικέσθαι ἐς θάλασσαν οὐκέτι πλωτὴν ὑπὸ βραχέων. ἐνθεῦτεν δὲ ὡς ὀπίσω ἀπίκετο ἐς Αἴγυπτον, κατὰ τῶν ἱρέων τὴν φάτιν, πολλὴν στρατιὴν τῶν λαβὼν ἤλαυνε διὰ τῆς ἠπείρου, πᾶν ἔθνος τὸ ἐμποδὼν καταστρεφόμενος. ὁτέοισι μέν νυν αὐτῶν ἀλκίμοισι ἐνετύγχανε καὶ δεινῶς γλιχομένοισι περὶ τῆς ἐλευθερίης, τούτοισι μὲν στήλας ἐνίστη ἐς τὰς χώρας διὰ γραμμάτων λεγούσας τό τε ἑωυτοῦ οὔνομα καὶ τῆς πάτρης, καὶ ὡς δυνάμι τῇ ἑωυτοῦ κατεστρέψατο σφέας· ὅτεων δὲ ἀμαχητὶ καὶ εὐπετέως παρέλαβε τὰς πόλιας, τούτοισι δὲ ἐνέγραφε ἐν τῇσι στήλῃσι κατὰ ταὐτὰ καὶ τοῖσι ἀνδρηίοισι τῶν ἐθνέων γενομένοισι, καὶ δὴ καὶ αἰδοῖα γυναικὸς προσενέγραφε, δῆλα βουλόμενος ποιέειν ὡς εἴησαν ἀνάλκιδες.
2.104 φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα.
2.106 αἱ δὲ στῆλαι τὰς ἵστα κατὰ τὰς χώρας ὁ Αἰγύπτου βασιλεὺς Σέσωστρις, αἱ μὲν πλεῦνες οὐκέτι φαίνονται περιεοῦσαι, ἐν δὲ τῇ Παλαιστίνῃ Συρίῃ αὐτὸς ὥρων ἐούσας καὶ τὰ γράμματα τὰ εἰρημένα ἐνεόντα καὶ γυναικὸς αἰδοῖα. εἰσὶ δὲ καὶ περὶ Ἰωνίην δύο τύποι ἐν πέτρῃσι ἐγκεκολαμμένοι τούτου τοῦ ἀνδρός, τῇ τε ἐκ τῆς Ἐφεσίης ἐς Φώκαιαν ἔρχονται καὶ τῇ ἐκ Σαρδίων ἐς Σμύρνην. ἑκατέρωθι δὲ ἀνὴρ ἐγγέγλυπται μέγαθος πέμπτης σπιθαμῆς, τῇ μὲν δεξιῇ χειρὶ ἔχων αἰχμὴν τῇ δὲ ἀριστερῇ τόξα, καὶ τὴν ἄλλην σκευὴν ὡσαύτως· καὶ γὰρ Αἰγυπτίην καὶ Αἰθιοπίδα ἔχει· ἐκ δὲ τοῦ ὤμου ἐς τὸν ἕτερον ὦμον διὰ τῶν στηθέων γράμματα ἱρὰ Αἰγύπτια διήκει ἐγκεκολαμμένα, λέγοντα τάδε· “ἐγὼ τήνδε τὴν χώρην ὤμοισι τοῖσι ἐμοῖσι ἐκτησάμην.” ὅστις δὲ καὶ ὁκόθεν ἐστί, ἐνθαῦτα μὲν οὐ δηλοῖ, ἑτέρωθι δὲ δεδήλωκε· τὰ δὴ καὶ μετεξέτεροι τῶν θεησαμένων Μέμνονος εἰκόνα εἰκάζουσί μιν εἶναι, πολλὸν τῆς ἀληθείης ἀπολελειμμένοι.
2.111 Σεσώστριος δὲ τελευτήσαντος ἐκδέξασθαι ἔλεγον τὴν βασιληίην τὸν παῖδα αὐτοῦ Φερῶν, τὸν ἀποδέξασθαι μὲν οὐδεμίαν στρατηίην, συνενειχθῆναι δέ οἱ τυφλὸν γενέσθαι διὰ τοιόνδε πρῆγμα. τοῦ ποταμοῦ κατελθόντος μέγιστα δὴ τότε ἐπʼ ὀκτωκαίδεκα πήχεας, ὡς ὑπερέβαλε τὰς ἀρούρας, πνεύματος ἐμπεσόντος κυματίης ὁ ποταμὸς ἐγένετο· τὸν δὲ βασιλέα λέγουσι τοῦτον ἀτασθαλίῃ χρησάμενον, λαβόντα αἰχμὴν βαλεῖν ἐς μέσας τὰς δίνας τοῦ ποταμοῦ, μετὰ δὲ αὐτίκα καμόντα αὐτὸν τοὺς ὀφθαλμοὺς τυφλωθῆναι. δέκα μὲν δὴ ἔτεα εἶναί μιν τυφλόν, ἑνδεκάτῳ δὲ ἔτεϊ ἀπικέσθαι οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς ἐξήκει τέ οἱ ὁ χρόνος τῆς ζημίης καὶ ἀναβλέψει γυναικὸς οὔρῳ νιψάμενος τοὺς ὀφθαλμούς, ἥτις παρὰ τὸν ἑωυτῆς ἄνδρα μοῦνον πεφοίτηκε, ἄλλων ἀνδρῶν ἐοῦσα ἄπειρος. καὶ τὸν πρώτης τῆς ἑωυτοῦ γυναικὸς πειρᾶσθαι, μετὰ δέ, ὡς οὐκ ἀνέβλεπε, ἐπεξῆς πασέων πειρᾶσθαι· ἀναβλέψαντα δὲ συναγαγεῖν τὰς γυναῖκας τῶν ἐπειρήθη, πλὴν ἢ τῆς τῷ οὔρῳ νιψάμενος ἀνέβλεψε, ἐς μίαν πόλιν, ἣ νῦν καλέεται Ἐρυθρὴ βῶλος· ἐς ταύτην συναλίσαντα ὑποπρῆσαι πάσας σὺν αὐτῇ τῇ πόλι· τῆς δὲ νιψάμενος τῷ οὔρῳ ἀνέβλεψε, ταύτην δὲ ἔσχε αὐτὸς γυναῖκα. ἀναθήματα δὲ ἀποφυγὼν τὴν πάθην τῶν ὀφθαλμῶν ἄλλα τε ἀνὰ τὰ ἱρὰ πάντα τὰ λόγιμα ἀνέθηκε καὶ τοῦ γε λόγον μάλιστα ἄξιον ἐστὶ ἔχειν, ἐς τοῦ Ἡλίου τὸ ἱρὸν ἀξιοθέητα ἀνέθηκε ἔργα, ὀβελοὺς δύο λιθίνους, ἐξ ἑνὸς ἐόντα ἑκάτερον λίθου, μῆκος μὲν ἑκάτερον πηχέων ἑκατόν, εὖρος δὲ ὀκτὼ πηχέων.
2.112 τούτου δὲ ἐκδέξασθαι τὴν βασιληίην ἔλεγον ἄνδρα Μεμφίτην, τῷ κατὰ τὴν Ἑλλήνων γλῶσσαν οὔνομα Πρωτέα εἶναι· τοῦ νῦν τέμενος ἐστὶ ἐν Μέμφι κάρτα καλόν τε καὶ εὖ ἐσκευασμένον, τοῦ Ἡφαιστείου πρὸς νότον ἄνεμον κείμενον. περιοικέουσι δὲ τὸ τέμενος τοῦτο Φοίνικες Τύριοι, καλέεται δὲ ὁ χῶρος οὗτος ὁ συνάπας Τυρίων στρατόπεδον. ἔστι δὲ ἐν τῷ τεμένεϊ τοῦ Πρωτέος ἱρὸν τὸ καλέεται ξείνης Ἀφροδίτης· συμβάλλομαι δὲ τοῦτο τὸ ἱρὸν εἶναι Ἑλένης τῆς Τυνδάρεω, καὶ τὸν λόγον ἀκηκοὼς ὡς διαιτήθη Ἑλένη παρὰ Πρωτέι, καὶ δὴ καὶ ὅτι ξείνης Ἀφροδίτης ἐπώνυμον ἐστί· ὅσα γὰρ ἄλλα Ἀφροδίτης ἱρά ἐστι, οὐδαμῶς ξείνης ἐπικαλέεται.
2.119 ἀπικόμενος δὲ ὁ Μενέλεως ἐς τὴν Αἴγυπτον καὶ ἀναπλώσας ἐς τὴν Μέμφιν, εἴπας τὴν ἀληθείην τῶν πρηγμάτων, καὶ ξεινίων ἤντησε μεγάλων καὶ Ἑλένην ἀπαθέα κακῶν ἀπέλαβε, πρὸς δὲ καὶ τὰ ἑωυτοῦ χρήματα πάντα. τυχὼν μέντοι τούτων ἐγένετο Μενέλεως ἀνὴρ ἄδικος ἐς Αἰγυπτίους. ἀποπλέειν γὰρ ὁρμημένον αὐτὸν ἶσχον ἄπλοιαι· ἐπειδὴ δὲ τοῦτο ἐπὶ πολλὸν τοιοῦτον ἦν, ἐπιτεχνᾶται πρῆγμα οὐκ ὅσιον· λαβὼν γὰρ δύο παιδία ἀνδρῶν ἐπιχωρίων ἔντομα σφέα ἐποίησε. μετὰ δὲ ὡς ἐπάιστος ἐγένετο τοῦτο ἐργασμένος, μισηθείς τε καὶ διωκόμενος οἴχετο φεύγων τῇσι νηυσὶ ἐπὶ Λιβύης· τὸ ἐνθεῦτεν δὲ ὅκου ἔτι ἐτράπετο οὐκ εἶχον εἰπεῖν Αἰγύπτιοι. τούτων δὲ τὰ μὲν ἱστορίῃσι ἔφασαν ἐπίστασθαι, τὰ δὲ παρʼ ἑωυτοῖσι γενόμενα ἀτρεκέως ἐπιστάμενοι λέγειν.
2.121 Πρωτέος δὲ ἐκδέξασθαι τὴν βασιληίην Ῥαμψίνιτον ἔλεγον, ὃς μνημόσυνα ἐλίπετο τὰ προπύλαια τὰ πρὸς ἑσπέρην τετραμμένα τοῦ Ἡφαιστείου, ἀντίους δὲ τῶν προπυλαίων ἔστησε ἀνδριάντας δύο, ἐόντας τὸ μέγαθος πέντε καὶ εἴκοσι πηχέων, τῶν Αἰγύπτιοι τὸν μὲν πρὸς βορέω ἑστεῶτα καλέουσι θέρος, τὸν δὲ πρὸς νότον χειμῶνα· καὶ τὸν μὲν καλέουσι θέρος, τοῦτον μὲν προσκυνέουσί τε καὶ εὖ ποιέουσι, τὸν δὲ χειμῶνα καλεόμενον τὰ ἔμπαλιν τούτων ἔρδουσι
2.121 τὸν δὲ βασιλέα, ὡς αὐτῷ ἀπηγγέλθη τοῦ φωρὸς ὁ νέκυς ἐκκεκλεμμένος, δεινὰ ποιέειν· πάντως δὲ βουλόμενον εὑρεθῆναι ὅστις κοτὲ εἴη ὁ ταῦτα μηχανώμενος, ποιῆσαί μιν τάδε, ἐμοὶ μὲν οὐ πιστά· τὴν θυγατέρα τὴν ἑωυτοῦ κατίσαι ἐπʼ οἰκήματος, ἐντειλάμενον πάντας τε ὁμοίως προσδέκεσθαι, καὶ πρὶν συγγενέσθαι, ἀναγκάζειν λέγειν αὐτῇ ὅ τι δὴ ἐν τῷ βίῳ ἔργασται αὐτῷ σοφώτατον καὶ ἀνοσιώτατον· ὃς δʼ ἂν ἀπηγήσηται τὰ περὶ τὸν φῶρα γεγενημένα, τοῦτον συλλαμβάνειν καὶ μὴ ἀπιέναι ἔξω. ὡς δὲ τὴν παῖδα ποιέειν τὰ ἐκ τοῦ πατρὸς προσταχθέντα, τὸν φῶρα πυθόμενον τῶν εἵνεκα ταῦτα ἐπρήσσετο, βουληθέντα πολυτροπίῃ τοῦ βασιλέος περιγενέσθαι ποιέειν τάδε· νεκροῦ προσφάτου ἀποταμόντα ἐν τῷ ὤμῳ τὴν χεῖρα ἰέναι αὐτὸν ἔχοντα αὐτὴν ὑπὸ τῷ ἱματίῳ. ἐσελθόντα δὲ ὡς τοῦ βασιλέος τὴν θυγατέρα καὶ εἰρωτώμενον τά περ καὶ οἱ ἄλλοι, ἀπηγήσασθαι ὡς ἀνοσιώτατον μὲν εἴη ἐργασμένος ὅτι τοῦ ἀδελφεοῦ ἐν τῷ θησαυρῷ τοῦ βασιλέος ὑπὸ πάγης ἁλόντος ἀποτάμοι τὴν κεφαλήν, σοφώτατον δὲ ὅτι τοὺς φυλάκους καταμεθύσας καταλύσειε τοῦ ἀδελφεοῦ κρεμάμενον τὸν νέκυν. τὴν δὲ ὡς ἤκουσε ἅπτεσθαι αὐτοῦ. τὸν δὲ φῶρα ἐν τῷ σκότεϊ προτεῖναι αὐτῇ τοῦ νεκροῦ τὴν χεῖρα· τὴν δὲ ἐπιλαβομένην ἔχειν, νομίζουσαν αὐτοῦ ἐκείνου τῆς χειρὸς ἀντέχεσθαι· τὸν δὲ φῶρα προέμενον αὐτῇ οἴχεσθαι διὰ θυρέων φεύγοντα.
2.121 ὡς δὲ ἡμέρη ἐγένετο, ἐσελθόντα τὸν βασιλέα ἐς τὸ οἴκημα ἐκπεπλῆχθαι ὁρῶντα τὸ σῶμα τοῦ φωρὸς ἐν τῇ πάγῃ ἄνευ τῆς κεφαλῆς ἐόν, τὸ δὲ οἴκημα ἀσινὲς καὶ οὔτε ἔσοδον οὔτε ἔκδυσιν οὐδεμίαν ἔχον. ἀπορεύμενον δέ μιν τάδε ποιῆσαι· τοῦ φωρὸς τὸν νέκυν κατὰ τοῦ τείχεος κατακρεμάσαι, φυλάκους δὲ αὐτοῦ καταστήσαντα ἐντείλασθαί σφι, τὸν ἂν ἴδωνται ἀποκλαύσαντα ἢ κατοικτισάμενον, συλλαβόντας ἄγειν πρὸς ἑωυτόν. ἀνακρεμαμένου δὲ τοῦ νέκυος τὴν μητέρα δεινῶς φέρειν, λόγους δὲ πρὸς τὸν περιεόντα παῖδα ποιευμένην προστάσσειν αὐτῷ ὅτεῳ τρόπῳ δύναται μηχανᾶσθαι ὅκως τὸ σῶμα τοῦ ἀδελφεοῦ καταλύσας κομιεῖ· εἰ δὲ τούτων ἀμελήσει, διαπειλέειν αὐτὴν ὡς ἐλθοῦσα πρὸς τὸν βασιλέα μηνύσει αὐτὸν ἔχοντα τὰ χρήματα.
2.121 ὡς δὲ καὶ ταῦτα ἐς τὸν βασιλέα ἀνηνείχθη, ἐκπεπλῆχθαι μὲν ἐπὶ τῇ πολυφροσύνῃ τε καὶ τόλμῃ τοῦ ἀνθρώπου, τέλος δὲ διανέμοντα ἐς πάσας τὰς πόλις ἐπαγγέλλεσθαι ἀδείην τε διδόντα καὶ μεγάλα ὑποδεκόμενον ἐλθόντι ἐς ὄψιν τὴν ἑωυτοῦ. τὸν δὲ φῶρα πιστεύσαντα ἐλθεῖν πρὸς αὐτόν, Ῥαμψίνιτον δὲ μεγάλως θωμάσαι, καί οἱ τὴν θυγατέρα ταύτην συνοικίσαι ὡς πλεῖστα ἐπισταμένῳ ἀνθρώπων. Αἰγυπτίους μὲν γὰρ τῶν ἄλλων προκεκρίσθαι, ἐκεῖνον δὲ Αἰγυπτίων.
2.121 ὡς δὲ τυχεῖν τὸν βασιλέα ἀνοίξαντα τὸ οἴκημα, θωμάσαι ἰδόντα τῶν χρημάτων καταδεᾶ τὰ ἀγγήια, οὐκ ἔχειν δὲ ὅντινα ἐπαιτιᾶται, τῶν τε σημάντρων ἐόντων σόων καὶ τοῦ οἰκήματος κεκληιμένου. ὡς δὲ αὐτῷ καὶ δὶς καὶ τρὶς ἀνοίξαντι αἰεὶ ἐλάσσω φαίνεσθαι τὰ χρήματα ʽτοὺς γὰρ κλέπτας οὐκ ἀνιέναι κεραΐζοντασ̓, ποιῆσαί μιν τάδε· πάγας προστάξαι ἐργάσασθαι καὶ ταύτας περὶ τὰ ἀγγήια ἐν τοῖσι τὰ χρήματα ἐνῆν στῆσαι. τῶν δὲ φωρῶν ὥσπερ ἐν τῷ πρὸ τοῦ χρόνῳ ἐλθόντων καὶ ἐσδύντος τοῦ ἑτέρου αὐτῶν, ἐπεὶ πρὸς τὸ ἄγγος προσῆλθε, ἰθέως τῇ πάγῃ ἐνέχεσθαι. ὡς δὲ γνῶναι αὐτὸν ἐν οἵῳ κακῷ ἦν, ἰθέως καλέειν τὸν ἀδελφεὸν καὶ δηλοῦν αὐτῷ τὰ παρεόντα, καὶ κελεύειν τὴν ταχίστην ἐσδύντα ἀποταμεῖν αὐτοῦ τὴν κεφαλήν, ὅκως μὴ αὐτὸς ὀφθεὶς καὶ γνωρισθεὶς ὃς εἴη προσαπολέσῃ κἀκεῖνον. τῷ δὲ δόξαι εὖ λέγειν, καὶ ποιῆσαί μιν πεισθέντα ταῦτα, καὶ καταρμόσαντα τὸν λίθον ἀπιέναι ἐπʼ οἴκου, φέροντα τὴν κεφαλὴν τοῦ ἀδελφεοῦ.
2.121 ὡς δὲ χαλεπῶς ἐλαμβάνετο ἡ μήτηρ τοῦ περιεόντος παιδὸς καὶ πολλὰ πρὸς αὐτὴν λέγων οὐκ ἔπειθε, ἐπιτεχνήσασθαι τοιάδε μιν· ὄνους κατασκευασάμενον καὶ ἀσκοὺς πλήσαντα οἴνου ἐπιθεῖναι ἐπὶ τῶν ὄνων καὶ ἔπειτα ἐλαύνειν αὐτούς· ὡς δὲ κατὰ τοὺς φυλάσσοντας ἦν τὸν κρεμάμενον νέκυν, ἐπισπάσαντα τῶν ἀσκῶν δύο ἢ τρεῖς ποδεῶνας αὐτὸν λύειν ἀπαμμένους· ὡς δὲ ἔρρεε ὁ οἶνος, τὴν κεφαλήν μιν κόπτεσθαι μεγάλα βοῶντα ὡς οὐκ ἔχοντα πρὸς ὁκοῖον τῶν ὄνων πρῶτον τράπηται. τοὺς δὲ φυλάκους ὡς ἰδεῖν πολλὸν ῥέοντα τὸν οἶνον, συντρέχειν ἐς τὴν ὁδὸν ἀγγήια ἔχοντας, καὶ τὸν ἐκκεχυμένον οἶνον συγκομίζειν ἐν κέρδεϊ ποιευμένους· τὸν δὲ διαλοιδορέεσθαι πᾶσι ὀργὴν προσποιεύμενον, παραμυθευμένων δὲ αὐτὸν τῶν φυλάκων χρόνῳ πρηΰνεσθαι προσποιέεσθαι καὶ ὑπίεσθαι τῆς ὀργῆς, τέλος δὲ ἐξελάσαι αὐτὸν τοὺς ὄνους ἐκ τῆς ὁδοῦ καὶ κατασκευάζειν. ὡς δὲ λόγους τε πλέους ἐγγίνεσθαι καί τινα καὶ σκῶψαι μιν καὶ ἐς γέλωτα προαγαγέσθαι, ἐπιδοῦναι αὐτοῖσι τῶν ἀσκῶν ἕνα· τοὺς δὲ αὐτοῦ ὥσπερ εἶχον κατακλιθέντας πίνειν διανοέεσθαι, καὶ ἐκεῖνον παραλαμβάνειν καὶ κελεύειν μετʼ ἑωυτῶν μείναντα συμπίνειν· τὸν δὲ πεισθῆναί τε δὴ καὶ καταμεῖναι. ὡς δέ μιν παρὰ τὴν πόσιν φιλοφρόνως ἠσπάζοντο, ἐπιδοῦναι αὐτοῖσι καὶ ἄλλον τῶν ἀσκῶν· δαψιλέι δὲ τῷ ποτῷ χρησαμένους τοὺς φυλάκους ὑπερμεθυσθῆναι καὶ κρατηθέντας ὑπὸ τοῦ ὕπνου αὐτοῦ ἔνθα περ ἔπινον κατακοιμηθῆναι. τὸν δέ, ὡς πρόσω ἦν τῆς νυκτός, τό τε σῶμα τοῦ ἀδελφεοῦ καταλῦσαι καὶ τῶν φυλάκων ἐπὶ λύμῃ πάντων ξυρῆσαι τὰς δεξιὰς παρηίδας, ἐπιθέντα δὲ τὸν νέκυν ἐπὶ τοὺς ὄνους ἀπελαύνειν ἐπʼ οἴκου, ἐπιτελέσαντα τῇ μητρὶ τὰ προσταχθέντα.
2.121 πλοῦτον δὲ τούτῳ τῷ βασιλέι γενέσθαι ἀργύρου μέγαν, τὸν οὐδένα τῶν ὕστερον ἐπιτραφέντων βασιλέων δύνασθαι ὑπερβαλέσθαι οὐδʼ ἐγγὺς ἐλθεῖν. βουλόμενον δὲ αὐτὸν ἐν ἀσφαλείῃ τὰ χρήματα θησαυρίζειν οἰκοδομέεσθαι οἴκημα λίθινον, τοῦ τῶν τοίχων ἕνα ἐς τὸ ἔξω μέρος τῆς οἰκίης ἔχειν. τὸν δὲ ἐργαζόμενον ἐπιβουλεύοντα τάδε μηχανᾶσθαι· τῶν λίθων παρασκευάσασθαι ἕνα ἐξαιρετὸν εἶναι ἐκ τοῦ τοίχου ῥηιδίως καὶ ὑπὸ δύο ἀνδρῶν καὶ ὑπὸ ἑνός. ὡς δὲ ἐπετελέσθη τὸ οἴκημα, τὸν μὲν βασιλέα θησαυρίσαι τὰ χρήματα ἐν αὐτῷ· χρόνου δὲ περιιόντος τὸν οἰκοδόμον περὶ τελευτὴν τοῦ βίου ἐόντα ἀνακαλέσασθαι τοὺς παῖδας ʽεἶναι γὰρ αὐτῷ δύὀ, τούτοισι δὲ ἀπηγήσασθαι ὡς ἐκείνων προορῶν, ὅκως βίον ἄφθονον ἔχωσι, τεχνάσαιτο οἰκοδομέων τὸν θησαυρὸν τοῦ βασιλέος· σαφέως δὲ αὐτοῖσι πάντα ἐξηγησάμενον τὰ περὶ τὴν ἐξαίρεσιν τοῦ λίθου δοῦναι τὰ μέτρα αὐτοῦ, λέγοντα ὡς ταῦτα διαφυλάσσοντες ταμίαι τῶν βασιλέος χρημάτων ἔσονται. καὶ τὸν μὲν τελευτῆσαι τὸν βίον, τοὺς δὲ παῖδας οὐκ ἐς μακρὴν ἔργου ἔχεσθαι, ἐπελθόντας δὲ ἐπὶ τὰ βασιλήια νυκτὸς καὶ τὸν λίθον ἐπὶ τῷ οἰκοδομήματι ἀνευρόντας ῥηιδίως μεταχειρίσασθαι καὶ τῶν χρημάτων πολλὰ ἐξενείκασθαι. 2.122 μετὰ δὲ ταῦτα ἔλεγον τοῦτον τὸν βασιλέα ζωὸν καταβῆναι κάτω ἐς τὸν οἱ Ἕλληνες Ἅιδην νομίζουσι εἶναι, καὶ κεῖθι συγκυβεύειν τῇ Δήμητρι, καὶ τὰ μὲν νικᾶν αὐτὴν τὰ δὲ ἑσσοῦσθαι ὑπʼ αὐτῆς, καί μιν πάλιν ἀπικέσθαι δῶρον ἔχοντα παρʼ αὐτῆς χειρόμακτρον χρύσεον. ἀπὸ δὲ τῆς Ῥαμψινίτου καταβάσιος, ὡς πάλιν ἀπίκετο, ὁρτὴν δὴ ἀνάγειν Αἰγυπτίους ἔφασαν· τὴν καὶ ἐγὼ οἶδα ἔτι καὶ ἐς ἐμὲ ἐπιτελέοντας αὐτούς, οὐ μέντοι εἴ γε διὰ ταῦτα ὁρτάζουσι ἔχω λέγειν. φᾶρος δὲ αὐτημερὸν ἐξυφήναντες οἱ ἱρέες κατʼ ὦν ἔδησαν ἑνὸς ἑωυτῶν μίτρῃ τοὺς ὀφθαλμούς, ἀγαγόντες δέ μιν ἔχοντα τὸ φᾶρος ἐς ὁδὸν φέρουσαν ἐς ἱρὸν Δήμητρος αὐτοὶ ἀπαλλάσσονται ὀπίσω· τὸν δὲ ἱρέα τοῦτον καταδεδεμένον τοὺς ὀφθαλμοὺς λέγουσι ὑπὸ δύο λύκων ἄγεσθαι ἐς τὸ ἱρὸν τῆς Δήμητρος ἀπέχον τῆς πόλιος εἴκοσι σταδίους, καὶ αὖτις ὀπίσω ἐκ τοῦ ἱροῦ ἀπάγειν μιν τοὺς λύκους ἐς τὠυτὸ χωρίον. 2.123 τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.
2.130 αὕτη ὦν ἡ βοῦς γῇ οὐκ ἐκρύφθη, ἀλλʼ ἔτι καὶ ἐς ἐμὲ ἦν φανερή, ἐν Σάι μὲν πόλι ἐοῦσα, κειμένη δὲ ἐν τοῖσι βασιληίοισι ἐν οἰκήματι ἠσκημένῳ· θυμιήματα δὲ παρʼ αὐτῇ παντοῖα καταγίζουσι ἀνὰ πᾶσαν ἡμέρην, νύκτα δὲ ἑκάστην πάννυχος λύχνος παρακαίεται. ἀγχοῦ δὲ τῆς βοὸς ταύτης ἐν ἄλλῳ οἰκήματι εἰκόνες τῶν παλλακέων τῶν Μυκερίνου ἑστᾶσι, ὡς ἔλεγον οἱ ἐν Σάι πόλι ἱρέες· ἑστᾶσι μὲν γὰρ ξύλιναι κολοσσοί, ἐοῦσαι ἀριθμὸν ὡς εἴκοσι μάλιστά κῃ, γυμναὶ ἐργασμέναι· αἵτινες μέντοι εἰσί, οὐκ ἔχω εἰπεῖν πλὴν ἢ τὰ λεγόμενα. 2.131 οἳ δὲ τινὲς λέγουσι περὶ τῆς βοὸς ταύτης καὶ τῶν κολοσσῶν τόνδε τὸν λόγον, ὡς Μυκερῖνος ἠράσθη τῆς ἑωυτοῦ θυγατρὸς καὶ ἔπειτα ἐμίγη οἱ ἀεκούσῃ· μετὰ δὲ λέγουσι ὡς ἡ παῖς ἀπήγξατο ὑπὸ ἄχεος, ὁ δέ μιν ἔθαψε ἐν τῇ βοῒ ταύτῃ, ἡ δὲ μήτηρ αὐτῆς τῶν ἀμφιπόλων τῶν προδουσέων τὴν θυγατέρα τῷ πατρὶ ἀπέταμε τὰς χεῖρας, καὶ νῦν τὰς εἰκόνας αὐτέων εἶναι πεπονθυίας τά περ αἱ ζωαὶ ἔπαθον. ταῦτα δὲ λέγουσι φλυηρέοντες, ὡς ἐγὼ δοκέω, τά τε ἄλλα καὶ δὴ καὶ τὰ περὶ τὰς χεῖρας τῶν κολοσσῶν· ταύτας γὰρ ὦν καὶ ἡμεῖς ὡρῶμεν ὅτι ὑπὸ χρόνου τὰς χεῖρας ἀποβεβλήκασι, αἳ ἐν ποσὶ αὐτέων ἐφαίνοντο ἐοῦσαι ἔτι καὶ ἐς ἐμέ.
2.133 μετὰ δὲ τῆς θυγατρὸς τὸ πάθος δεύτερα τούτῳ τῷ βασιλέι τάδε γενέσθαι· ἐλθεῖν οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς μέλλοι ἓξ ἔτεα μοῦνον βιοὺς τῷ ἑβδόμῳ τελευτήσειν. τὸν δὲ δεινὸν ποιησάμενον πέμψαι ἐς τὸ μαντήιον τῷ θεῷ ὀνείδισμα, ἀντιμεμφόμενον ὅτι ὁ μὲν αὐτοῦ πατὴρ καὶ πάτρως, ἀποκληίσαντες τὰ ἱρὰ καὶ θεῶν οὐ μεμνημένοι ἀλλὰ καὶ τοὺς ἀνθρώπους φθείροντες, ἐβίωσαν χρόνον ἐπὶ πολλόν, αὐτὸς δʼ εὐσεβὴς ἐὼν μέλλοι ταχέως οὕτω τελευτήσειν. ἐκ δὲ τοῦ χρηστηρίου αὐτῷ δεύτερα ἐλθεῖν λέγοντα τούτων εἵνεκα καὶ συνταχύνειν αὐτὸν τὸν βίον· οὐ γὰρ ποιῆσαί μιν τὸ χρεὸν ἦν ποιέειν· δεῖν γὰρ Αἴγυπτον κακοῦσθαι ἐπʼ ἔτεα πεντήκοντά τε καὶ ἑκατόν, καὶ τοὺς μὲν δύο τοὺς πρὸ ἐκείνου γενομένους βασιλέας μαθεῖν τοῦτο, κεῖνον δὲ οὔ. ταῦτα ἀκούσαντα τὸν Μυκερῖνον, ὡς κατακεκριμένων ἤδη οἱ τούτων, λύχνα ποιησάμενον πολλά, ὅκως γίνοιτο νύξ, ἀνάψαντα αὐτὰ πίνειν τε καὶ εὐπαθέειν, οὔτε ἡμέρης οὔτε νυκτὸς ἀνιέντα, ἔς τε τὰ ἕλεα καὶ τὰ ἄλσεα πλανώμενον καὶ ἵνα πυνθάνοιτο εἶναι ἐνηβητήρια ἐπιτηδεότατα. ταῦτα δὲ ἐμηχανᾶτο θέλων τὸ μαντήιον ψευδόμενον ἀποδέξαι, ἵνα οἱ δυώδεκα ἔτεα ἀντὶ ἓξ ἐτέων γένηται, αἱ νύκτες ἡμέραι ποιεύμεναι.
2.138 τὸ δʼ ἱρὸν αὐτῆς ὧδε ἔχει. πλὴν τῆς ἐσόδου τὸ ἄλλο νῆσος ἐστί· ἐκ γὰρ τοῦ Νείλου διώρυχες ἐσέχουσι οὐ συμμίσγουσαι ἀλλήλῃσι, ἀλλʼ ἄχρι τῆς ἐσόδου τοῦ ἱροῦ ἑκατέρη ἐσέχει, ἣ μὲν τῇ περιρρέουσα ἣ δὲ τῇ, εὖρος ἐοῦσα ἑκατέρη ἑκατὸν ποδῶν, δένδρεσι κατάσκιος. τὰ δὲ προπύλαια ὕψος μὲν δέκα ὀργυιέων ἐστί, τύποισι δὲ ἑξαπήχεσι ἐσκευάδαται ἀξίοισι λόγου. ἐὸν δʼ ἐν μέσῃ τῇ πόλι τὸ ἱρὸν κατορᾶται πάντοθεν περιιόντι· ἅτε γὰρ τῆς πόλιος μὲν ἐκκεχωσμένης ὑψοῦ, τοῦ δʼ ἱροῦ οὐ κεκινημένου ὡς ἀρχῆθεν ἐποιήθη, ἔσοπτον ἐστί. περιθέει δὲ αὐτὸ αἱμασιὴ ἐγγεγλυμμένη τύποισι, ἔστι δὲ ἔσωθεν ἄλσος δενδρέων μεγίστων πεφυτευμένον περὶ νηὸν μέγαν, ἐν τῷ δὴ τὤγαλμα ἔνι· εὖρος δὲ καὶ μῆκος τοῦ ἱροῦ πάντῃ σταδίου ἐστί. κατὰ μὲν δὴ τὴν ἔσοδον ἐστρωμένη ἐστὶ ὁδὸς λίθου ἐπὶ σταδίους τρεῖς μάλιστά κῃ, διὰ τῆς ἀγορῆς φέρουσα ἐς τὸ πρὸς ἠῶ, εὖρος δὲ ὡς τεσσέρων πλέθρων· τῇ δὲ καὶ τῇ τῆς ὁδοῦ δένδρεα οὐρανομήκεα πέφυκε· φέρει δὲ ἐς Ἑρμέω ἱρόν. τὸ μὲν δὴ ἱρὸν τοῦτο οὕτω ἔχει.
2.144 ἤδη ὦν τῶν αἱ εἰκόνες ἦσαν, τοιούτους ἀπεδείκνυσαν σφέας πάντας ἐόντας, θεῶν δὲ πολλὸν ἀπαλλαγμένους. τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι τοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι, καὶ τούτων αἰεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστατον δὲ αὐτῆς βασιλεῦσαι ὦρον τὸν Ὀσίριος παῖδα, τὸν Ἀπόλλωνα Ἕλληνες ὀνομάζουσι· τοῦτον καταπαύσαντα Τυφῶνα βασιλεῦσαι ὕστατον Αἰγύπτου. Ὄσιρις δὲ ἐστὶ Διόνυσος κατὰ Ἑλλάδα γλῶσσαν. 2.145 ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ. 2.146 τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.
2.148 καὶ δή σφι μνημόσυνα ἔδοξε λιπέσθαι κοινῇ, δόξαν δέ σφι ἐποιήσαντο λαβύρινθον, ὀλίγον ὑπὲρ τῆς λίμνης τῆς Μοίριος κατὰ Κροκοδείλων καλεομένην πόλιν μάλιστά κῃ κείμενον· τὸν ἐγὼ ἤδη εἶδον λόγου μέζω. εἰ γάρ τις τὰ ἐξ Ἑλλήνων τείχεά τε καὶ ἔργων ἀπόδεξιν συλλογίσαιτο, ἐλάσσονος πόνου τε ἂν καὶ δαπάνης φανείη ἐόντα τοῦ λαβυρίνθου τούτου. καίτοι ἀξιόλογός γε καὶ ὁ ἐν Ἐφέσῳ ἐστὶ νηὸς καὶ ὁ ἐν Σάμῳ. ἦσαν μέν νυν καὶ αἱ πυραμίδες λόγου μέζονες, καὶ πολλῶν ἑκάστη αὐτέων Ἑλληνικῶν ἔργων καὶ μεγάλων ἀνταξίη, ὁ δὲ δὴ λαβύρινθος καὶ τὰς πυραμίδας ὑπερβάλλει· τοῦ γὰρ 1 δυώδεκα μὲν εἰσὶ αὐλαὶ κατάστεγοι, ἀντίπυλοι ἀλλήλῃσι, ἓξ μὲν πρὸς βορέω ἓξ δὲ πρὸς νότον τετραμμέναι, συνεχέες· τοῖχος δὲ ἔξωθεν ὁ αὐτός σφεας περιέργει. οἰκήματα δʼ ἔνεστι διπλᾶ, τὰ μὲν ὑπόγαια τὰ δὲ μετέωρα ἐπʼ ἐκείνοισι, τρισχίλια ἀριθμόν, πεντακοσίων καὶ χιλίων ἑκάτερα. τὰ μέν νυν μετέωρα τῶν οἰκημάτων αὐτοί τε ὡρῶμεν διεξιόντες καὶ αὐτοὶ θεησάμενοι λέγομεν, τὰ δὲ αὐτῶν ὑπόγαια λόγοισι ἐπυνθανόμεθα· οἱ γὰρ ἐπεστεῶτες τῶν Αἰγυπτίων δεικνύναι αὐτὰ οὐδαμῶς ἤθελον, φάμενοι θήκας αὐτόθι εἶναι τῶν τε ἀρχὴν τὸν λαβύρινθον τοῦτον οἰκοδομησαμένων βασιλέων καὶ τῶν ἱρῶν κροκοδείλων. οὕτω τῶν μὲν κάτω πέρι οἰκημάτων ἀκοῇ παραλαβόντες λέγομεν, τὰ δὲ ἄνω μέζονα ἀνθρωπηίων ἔργων αὐτοὶ ὡρῶμεν· αἵ τε γὰρ διέξοδοι διὰ τῶν στεγέων καὶ οἱ ἑλιγμοὶ διὰ τῶν αὐλέων ἐόντες ποικιλώτατοι θῶμα μυρίον παρείχοντο ἐξ αὐλῆς τε ἐς τὰ οἰκήματα διεξιοῦσι καὶ ἐκ τῶν οἰκημάτων ἐς παστάδας, ἐς στέγας τε ἄλλας ἐκ τῶν παστάδων καὶ ἐς αὐλὰς ἄλλας ἐκ τῶν οἰκημάτων. ὀροφὴ δὲ πάντων τούτων λιθίνη κατά περ οἱ τοῖχοι, οἱ δὲ τοῖχοι τύπων ἐγγεγλυμμένων πλέοι, αὐλὴ δὲ ἑκάστη περίστυλος λίθου λευκοῦ ἁρμοσμένου τὰ μάλιστα. τῆς δὲ γωνίης τελευτῶντος τοῦ λαβυρίνθου ἔχεται πυραμὶς τεσσερακοντόργυιος, ἐν τῇ ζῷα μεγάλα ἐγγέγλυπται· ὁδὸς δʼ ἐς αὐτὴν ὑπὸ γῆν πεποίηται.
2.152 τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας.
2.161 ψάμμιος δὲ ἓξ ἔτεα μοῦνον βασιλεύσαντος Αἰγύπτου καὶ στρατευσαμένου ἐς Αἰθιοπίην καὶ μεταυτίκα τελευτήσαντος ἐξεδέξατο Ἀπρίης ὁ Ψάμμιος· ὃς μετὰ Ψαμμήτιχον τὸν ἑωυτοῦ προπάτορα ἐγένετο εὐδαιμονέστατος τῶν πρότερον βασιλέων, ἐπʼ ἔτεα πέντε καὶ εἴκοσι ἄρξας, ἐν τοῖσι ἐπί τε Σιδῶνα στρατὸν ἤλασε καὶ ἐναυμάχησε τῷ Τυρίῳ. ἐπεὶ δέ οἱ ἔδεε κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τὴν ἐγὼ μεζόνως μὲν ἐν τοῖσι Λιβυκοῖσι λόγοισι ἀπηγήσομαι, μετρίως δʼ ἐν τῷ παρεόντι. ἀποπέμψας γὰρ στράτευμα ὁ Ἀπρίης ἐπὶ Κυρηναίους μεγαλωστὶ προσέπταισε, Αἰγύπτιοι δὲ ταῦτα ἐπιμεμφόμενοι ἀπέστησαν ἀπʼ αὐτοῦ, δοκέοντες τὸν Ἀπρίην ἐκ προνοίης αὐτοὺς ἀποπέμψαι ἐς φαινόμενον κακόν, ἵνα δὴ σφέων φθορὴ γένηται, αὐτὸς δὲ τῶν λοιπῶν Αἰγυπτίων ἀσφαλέστερον ἄρχοι. ταῦτα δὲ δεινὰ ποιεύμενοι οὗτοί τε οἱ ἀπονοστήσαντες καὶ οἱ τῶν ἀπολομένων φίλοι ἀπέστησαν ἐκ τῆς ἰθέης.
2.169 ἐπείτε δὲ συνιόντες ὅ τε Ἀπρίης ἄγων τοὺς ἐπικούρους καὶ ὁ Ἄμασις πάντας Αἰγυπτίους ἀπίκοντο ἐς Μώμεμφιν πόλιν, συνέβαλον· καὶ ἐμαχέσαντο μὲν εὖ οἱ ξεῖνοι, πλήθεϊ δὲ πολλῷ ἐλάσσονες ἐόντες κατὰ τοῦτο ἑσσώθησαν. Ἀπρίεω δὲ λέγεται εἶναι ἥδε διάνοια, μηδʼ ἂν θεόν μιν μηδένα δύνασθαι παῦσαι τῆς βασιληίης· οὕτω ἀσφαλέως ἑωυτῷ ἱδρῦσθαι ἐδόκεε. καὶ δὴ τότε συμβαλὼν ἑσσώθη καὶ ζωγρηθεὶς ἀπήχθη ἐς Σάιν πόλιν, ἐς τὰ ἑωυτοῦ οἰκία πρότερον ἐόντα, τότε δὲ Ἀμάσιος ἤδη βασιληία. ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖπε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι· αἳ δὲ εἰσὶ ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ἀγχοτάτω τοῦ μεγάρου, ἐσιόντι ἀριστερῆς χειρός. ἔθαψαν δὲ Σαῗται πάντας τοὺς ἐκ νομοῦ τούτου γενομένους βασιλέας ἔσω ἐν τῷ ἱρῷ. καὶ γὰρ τὸ τοῦ Ἀμάσιος σῆμα ἑκαστέρω μὲν ἐστὶ τοῦ μεγάρου ἢ τὸ τοῦ Ἀπρίεω καὶ τῶν τούτου προπατόρων, ἔστι μέντοι καὶ τοῦτο ἐν τῇ αὐλῇ τοῦ ἱροῦ, παστὰς λιθίνη μεγάλη καὶ ἠσκημένη στύλοισί τε φοίνικας τὰ δένδρεα μεμιμημένοισι καὶ τῇ ἄλλῃ δαπάνῃ· ἔσω δὲ ἐν τῇ παστάδι διξὰ θυρώματα ἕστηκε, ἐν δὲ τοῖσι θυρώμασι ἡ θήκη ἐστί.
2.178 φιλέλλην δὲ γενόμενος ὁ Ἄμασις ἄλλα τε ἐς Ἑλλήνων μετεξετέρους ἀπεδέξατο, καὶ δὴ καὶ τοῖσι ἀπικνευμένοισι ἐς Αἴγυπτον ἔδωκε Ναύκρατιν πόλιν ἐνοικῆσαι· τοῖσι δὲ μὴ βουλομένοισι αὐτῶν οἰκέειν, αὐτοῦ δὲ ναυτιλλομένοισι ἔδωκε χώρους ἐνιδρύσασθαι βωμοὺς καὶ τεμένεα θεοῖσι. τὸ μέν νυν μέγιστον αὐτῶν τέμενος, καὶ ὀνομαστότατον ἐὸν καὶ χρησιμώτατον, καλεύμενον δὲ Ἑλλήνιον, αἵδε αἱ πόλιες εἰσὶ αἱ ἱδρυμέναι κοινῇ, Ἱώνων μὲν Χίος καὶ Τέως καὶ Φώκαια καὶ Κλαζομεναί, Δωριέων δὲ Ῥόδος καὶ Κνίδος καὶ Ἁλικαρνησσὸς καὶ Φάσηλις, Αἰολέων δὲ ἡ Μυτιληναίων μούνη. τουτέων μὲν ἐστὶ τοῦτο τὸ τέμενος, καὶ προστάτας τοῦ ἐμπορίου αὗται αἱ πόλιες εἰσὶ αἱ παρέχουσαι· ὅσαι δὲ ἄλλαι πόλιες μεταποιεῦνται, οὐδέν σφι μετεὸν μεταποιεῦνται. χωρὶς δὲ Αἰγινῆται ἐπὶ ἑωυτῶν ἱδρύσαντο τέμενος Διός, καὶ ἄλλο Σάμιοι Ἥρης καὶ Μιλήσιοι Ἀπόλλωνος.
3.17 μετὰ δὲ ταῦτα ὁ Καμβύσης ἐβουλεύσατο τριφασίας στρατηίας, ἐπί τε Καρχηδονίους καὶ ἐπὶ Ἀμμωνίους καὶ ἐπὶ τοὺς μακροβίους Αἰθίοπας, οἰκημένους δὲ Λιβύης ἐπὶ τῇ νοτίῃ θαλάσσῃ· βουλευομένῳ δέ οἱ ἔδοξε ἐπὶ μὲν Καρχηδονίους τὸν ναυτικὸν στρατὸν ἀποστέλλειν, ἐπὶ δὲ Ἀμμωνίους τοῦ πεζοῦ ἀποκρίναντα, ἐπὶ δὲ τοὺς Αἰθίοπας κατόπτας πρῶτον, ὀψομένους τε τὴν ἐν τούτοισι τοῖσι Αἰθίοψι λεγομένην εἶναι ἡλίου τράπεζαν εἰ ἔστι ἀληθέως, καὶ πρὸς ταύτῃ τὰ ἄλλα κατοψομένους, δῶρα δὲ τῷ λόγῳ φέροντας τῷ βασιλέι αὐτῶν. 3.18 ἡ δὲ τράπεζα τοῦ ἡλίου τοιήδε τις λέγεται εἶναι, λειμὼν ἐστὶ ἐν τῷ προαστείῳ ἐπίπλεος κρεῶν ἑφθῶν πάντων τῶν τετραπόδων, ἐς τὸν τὰς μὲν νύκτας ἐπιτηδεύοντας τιθέναι τὰ κρέα τοὺς ἐν τέλεϊ ἑκάστοτε ἐόντας τῶν ἀστῶν, τὰς δὲ ἡμέρας δαίνυσθαι προσιόντα τὸν βουλόμενον. φάναι δὲ τοὺς ἐπιχωρίους ταῦτα τὴν γῆν αὐτὴν ἀναδιδόναι ἑκάστοτε. 3.19 ἡ μὲν δὴ τράπεζα τοῦ ἡλίου καλεομένη λέγεται εἶναι τοιήδε. Καμβύσῃ δὲ ὡς ἔδοξε πέμπειν τοὺς κατασκόπους, αὐτίκα μετεπέμπετο ἐξ Ἐλεφαντίνης πόλιος τῶν Ἰχθυοφάγων ἀνδρῶν τοὺς ἐπισταμένους τὴν Αἰθιοπίδα γλῶσσαν. ἐν ᾧ δὲ τούτους μετήισαν, ἐν τούτῳ ἐκέλευε ἐπὶ τὴν Καρχηδόνα πλέειν τὸν ναυτικὸν στρατόν. Φοίνικες δὲ οὐκ ἔφασαν ποιήσειν ταῦτα· ὁρκίοισι γὰρ μεγάλοισι ἐνδεδέσθαι, καὶ οὐκ ἂν ποιέειν ὅσια ἐπὶ τοὺς παῖδας τοὺς ἑωυτῶν στρατευόμενοι. Φοινίκων δὲ οὐ βουλομένων οἱ λοιποὶ οὐκ ἀξιόμαχοι ἐγίνοντο. Καρχηδόνιοι μέν νυν οὕτω δουλοσύνην διέφυγον πρὸς Περσέων· Καμβύσης γὰρ βίην οὐκ ἐδικαίου προσφέρειν Φοίνιξι, ὅτι σφέας τε αὐτοὺς ἐδεδώκεσαν Πέρσῃσι καὶ πᾶς ἐκ Φοινίκων ἤρτητο ὁ ναυτικὸς στρατός. δόντες δὲ καὶ Κύπριοι σφέας αὐτοὺς Πέρσῃσι ἐστρατεύοντο ἐπʼ Αἴγυπτον. 3.20 ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν. 3.21 ἐς τούτους δὴ ὦν τοὺς ἄνδρας ὡς ἀπίκοντο οἱ Ἰχθυοφάγοι, διδόντες τὰ δῶρα τῷ, βασιλέι αὐτῶν ἔλεγον τάδε. “βασιλεὺς ὁ Περσέων Καμβύσης, βουλόμενος φίλος καὶ ξεῖνός τοι γενέσθαι, ἡμέας τε ἀπέπεμψε ἐς λόγους τοι ἐλθεῖν κελεύων, καὶ δῶρα ταῦτά τοι διδοῖ τοῖσι καὶ αὐτὸς μάλιστα ἥδεται χρεώμενος.” ὁ δὲ Αἰθίοψ μαθὼν ὅτι κατόπται ἥκοιεν, λέγει πρὸς αὐτοὺς τοιάδε. “οὔτε ὁ Περσέων βασιλεὺς δῶρα ὑμέας ἔπεμψε φέροντας προτιμῶν πολλοῦ ἐμοὶ ξεῖνος γενέσθαι, οὔτε ὑμεῖς λέγετε ἀληθέα ʽἥκετε γὰρ κατόπται τῆς ἐμῆς ἀρχῆσ̓, οὔτε ἐκεῖνος ἀνήρ δίκαιος. εἰ γὰρ ἦν δίκαιος, οὔτʼ ἂν ἐπεθύμησε χώρης ἄλλης ἢ τῆς ἑωυτοῦ, οὔτʼ ἂν ἐς δουλοσύνην ἀνθρώπους ἦγε ὑπʼ ὧν μηδὲν ἠδίκηται. νῦν δὲ αὐτῷ τόξον τόδε διδόντες τάδε ἔπεα λέγετε.” “βασιλεὺς ὁ Αἰθιόπων συμβουλεύει τῷ Περσέων βασιλέι, ἐπεὰν οὕτω εὐπετέως ἕλκωσι τὰ τόξα Πέρσαι ἐόντα μεγάθεϊ τοσαῦτα, τότε ἐπʼ Αἰθίοπας τοὺς μακροβίους πλήθεϊ ὑπερβαλλόμενον στρατεύεσθαι· μέχρι δὲ τούτου θεοῖσι εἰδέναι χάριν, οἳ οὐκ ἐπὶ νόον τρέπουσι Αἰθιόπων παισὶ γῆν ἄλλην προσκτᾶσθαι τῇ ἑωυτῶν.” 3.22 ταῦτα δὲ εἴπας καὶ ἀνεὶς τὸ τόξον παρέδωκε τοῖσι ἥκουσι. λαβὼν δὲ τὸ εἷμα τὸ πορφύρεον εἰρώτα ὅ τι εἴη καὶ ὅκως πεποιημένον· εἰπόντων δὲ τῶν Ἰχθυοφάγων τὴν ἀληθείην περὶ τῆς πορφύρης καὶ τῆς βαφῆς, δολεροὺς μὲν τοὺς ἀνθρώπους ἔφη εἶναι, δολερὰ δὲ αὐτῶν τὰ εἵματα. δεύτερα δὲ τὸν χρυσὸν εἰρώτα τὸν στρεπτὸν τὸν περιαυχένιον καὶ τὰ ψέλια· ἐξηγεομένων δὲ τῶν Ἰχθυοφάγων τὸν κόσμον αὐτοῦ, γελάσας ὁ βασιλεὺς καὶ νομίσας εἶναι σφέα πέδας εἶπε ὡς παρʼ ἑωυτοῖσι εἰσὶ ῥωμαλεώτεραι τουτέων πέδαι. τρίτον δὲ εἰρώτα τὸ μύρον· εἰπόντων δὲ τῆς ποιήσιος πέρι καὶ ἀλείψιος, τὸν αὐτὸν λόγον τὸν καὶ περὶ τοῦ εἵματος εἶπε. ὡς δὲ ἐς τὸν οἶνον ἀπίκετο καὶ ἐπύθετο αὐτοῦ τὴν ποίησιν, ὑπερησθεὶς τῷ πόματι ἐπείρετο ὅ τι τε σιτέεται ὁ βασιλεὺς καὶ χρόνον ὁκόσον μακρότατον ἀνὴρ Πέρσης ζώει. οἳ δὲ σιτέεσθαι μὲν τὸν ἄρτον εἶπον, ἐξηγησάμενοι τῶν πυρῶν τὴν φύσιν, ὀγδώκοντα δὲ ἔτεα ζόης πλήρωμα ἀνδρὶ μακρότατον προκεῖσθαι. πρὸς ταῦτα ὁ Αἰθίοψ ἔφη οὐδὲν θωμάζειν εἰ σιτεόμενοι κόπρον ἔτεα ὀλίγα ζώουσι· οὐδὲ γὰρ ἂν τοσαῦτα δύνασθαι ζώειν σφέας, εἰ μὴ τῷ πόματι ἀνέφερον, φράζων τοῖσι Ἰχθυοφάγοισι τὸν οἶνον· τούτῳ γὰρ ἑωυτοὺς ὑπὸ Περσέων ἑσσοῦσθαι. 3.23 ἀντειρομένων δὲ τὸν βασιλέα τῶν Ἰχθυοφάγων τῆς ζόης καὶ διαίτης πέρι, ἔτεα μὲν ἐς εἴκοσι καὶ ἑκατὸν τοὺς πολλοὺς αὐτῶν ἀπικνέεσθαι, ὑπερβάλλειν δὲ τινὰς καὶ ταῦτα, σίτησιν δὲ εἶναι κρέα τε ἑφθὰ καὶ πόμα γάλα. θῶμα δὲ ποιευμένων τῶν κατασκόπων περὶ τῶν ἐτέων, ἐπὶ κρήνην σφι ἡγήσασθαι, ἀπʼ ἧς λουόμενοι λιπαρώτεροι ἐγίνοντο, κατά περ εἰ ἐλαίου εἴη· ὄζειν δὲ ἀπʼ αὐτῆς ὡς εἰ ἴων. ἀσθενὲς δὲ τὸ ὕδωρ τῆς κρήνης ταύτης οὕτω δή τι ἔλεγον εἶναι οἱ κατάσκοποι ὥστε μηδὲν οἷόν τʼ εἶναι ἐπʼ αὐτοῦ ἐπιπλέειν, μήτε ξύλον μήτε τῶν ὅσα ξύλου ἐστὶ ἐλαφρότερα, ἀλλὰ πάντα σφέα χωρέειν ἐς βυσσόν. τὸ δὲ ὕδωρ τοῦτο εἴ σφι ἐστὶ ἀληθέως οἷόν τι λέγεται, διὰ τοῦτο ἂν εἶεν, τούτῳ τὰ πάντα χρεώμενοι, μακρόβιοι. ἀπὸ τῆς κρήνης δὲ ἀπαλλασσομένων, ἀγαγεῖν σφεας ἐς δεσμωτήριον ἀνδρῶν, ἔνθα τοὺς πάντας ἐν πέδῃσι χρυσέῃσι δεδέσθαι. ἔστι δὲ ἐν τούτοισι τοῖσι Αἰθίοψι πάντων ὁ χαλκὸς σπανιώτατον καὶ τιμιώτατον. θεησάμενοι δὲ καὶ τὸ δεσμωτήριον, ἐθεήσαντο καὶ τὴν τοῦ ἡλίου λεγομένην τράπεζαν. 3.24 μετὰ δὲ ταύτην τελευταίας ἐθεήσαντο τὰς θήκας αὐτῶν, αἳ λέγονται σκευάζεσθαι ἐξ ὑέλου τρόπῳ τοιῷδε· ἐπεὰν τὸν νεκρὸν ἰσχνήνωσι, εἴτε δὴ κατά περ Αἰγύπτιοι εἴτε ἄλλως κως, γυψώσαντες ἅπαντα αὐτὸν γραφῇ κοσμέουσι, ἐξομοιεῦντες τὸ εἶδος ἐς τὸ δυνατόν, ἔπειτα δέ οἱ περιιστᾶσι στήλην ἐξ ὑέλου πεποιημένην κοίλην· ἣ δέ σφι πολλὴ καὶ εὐεργὸς ὀρύσσεται. ἐν μέσῃ δὲ τῇ στήλῃ ἐνεὼν διαφαίνεται ὁ νέκυς, οὔτε ὀδμὴν οὐδεμίαν ἄχαριν παρεχόμενος οὔτε ἄλλο ἀεικὲς οὐδέν, καὶ ἔχει πάντα φανερὰ ὁμοίως αὐτῷ τῷ νέκυϊ. ἐνιαυτὸν μὲν δὴ ἔχουσι τὴν στήλην ἐν τοῖσι οἰκίοισι οἱ μάλιστα προσήκοντες, πάντων ἀπαρχόμενοι καὶ θυσίας οἱ προσάγοντες· μετὰ δὲ ταῦτα ἐκκομίσαντες ἱστᾶσι περὶ τὴν πόλιν. 3.25 θεησάμενοι δὲ τὰ πάντα οἱ κατάσκοποι ἀπαλλάσσοντο ὀπίσω. ἀπαγγειλάντων δὲ ταῦτα τούτων, αὐτίκα ὁ Καμβύσης ὀργὴν ποιησάμενος ἐστρατεύετο ἐπὶ τοὺς Αἰθίοπας, οὔτε παρασκευὴν σίτου οὐδεμίαν παραγγείλας, οὔτε λόγον ἑωυτῷ δοὺς ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι· οἷα δὲ ἐμμανής τε ἐὼν καὶ οὐ φρενήρης, ὡς ἤκουε τῶν Ἰχθυοφάγων, ἐστρατεύετο, Ἑλλήνων μὲν τοὺς παρεόντας αὐτοῦ τάξας ὑπομένειν, τὸν δὲ πεζὸν πάντα ἅμα ἀγόμενος. ἐπείτε δὲ στρατευόμενος ἐγένετο ἐν Θήβῃσι, ἀπέκρινε τοῦ στρατοῦ ὡς πέντε μυριάδας, καὶ τούτοισι μὲν ἐνετέλλετο Ἀμμωνίους ἐξανδραποδισαμένους τὸ χρηστήριον τὸ τοῦ Διὸς ἐμπρῆσαι, αὐτὸς δὲ τὸν λοιπὸν ἄγων στρατὸν ἤιε ἐπὶ τοὺς Αἰθίοπας. πρὶν δὲ τῆς ὁδοῦ τὸ πέμπτον μέρος διεληλυθέναι τὴν στρατιήν, αὐτίκα πάντα αὐτοὺς τὰ εἶχον σιτίων ἐχόμενα ἐπελελοίπεε, μετὰ δὲ τὰ σιτία καὶ τὰ ὑποζύγια ἐπέλιπε κατεσθιόμενα. εἰ μέν νυν μαθὼν ταῦτα ὁ Καμβύσης ἐγνωσιμάχεε καὶ ἀπῆγε ὀπίσω τὸν στρατόν, ἐπὶ τῇ ἀρχῆθεν γενομένῃ ἁμαρτάδι ἦν ἂν ἀνὴρ σοφός· νῦν δὲ οὐδένα λόγον ποιεύμενος ἤιε αἰεὶ ἐς τὸ πρόσω. οἱ δὲ στρατιῶται ἕως μέν τι εἶχον ἐκ τῆς γῆς λαμβάνειν, ποιηφαγέοντες διέζωον, ἐπεὶ δὲ ἐς τὴν ψάμμον ἀπίκοντο, δεινὸν ἔργον αὐτῶν τινες ἐργάσαντο· ἐκ δεκάδος γὰρ ἕνα σφέων αὐτῶν ἀποκληρώσαντες κατέφαγον. πυθόμενος δὲ ταῦτα ὁ Καμβύσης, δείσας τὴν ἀλληλοφαγίην, ἀπεὶς τὸν ἐπʼ Αἰθίοπας στόλον ὀπίσω ἐπορεύετο καὶ ἀπικνέεται ἐς Θήβας πολλοὺς ἀπολέσας τοῦ στρατοῦ· ἐκ Θηβέων δὲ καταβὰς ἐς Μέμφιν τοὺς Ἕλληνας ἀπῆκε ἀποπλέειν.
3.38 πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
3.50 ἐπείτε γὰρ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν Περίανδρος ἀπέκτεινε, συμφορὴν τοιήνδε οἱ ἄλλην συνέβη πρὸς τῇ γεγονυίῃ γενέσθαι. ἦσάν οἱ ἐκ Μελίσσης δύο παῖδες, ἡλικίην ὃ μὲν ἑπτακαίδεκα ὁ δὲ ὀκτωκαίδεκα ἔτεα γεγονώς. τούτους ὁ μητροπάτωρ Προκλέης ἐὼν Ἐπιδαύρου τύραννος μεταπεμψάμενος παρʼ ἑωυτὸν ἐφιλοφρονέετο, ὡς οἰκὸς ἦν θυγατρὸς ἐόντας τῆς ἑωυτοῦ παῖδας. ἐπείτε δὲ σφέας ἀπεπέμπετο, εἶπε προπέμπων αὐτούς “ἆρα ἴστε, ὦ παῖδες, ὃς ὑμέων τὴν μητέρα ἀπέκτεινε;” τοῦτο τὸ ἔπος ὁ μὲν πρεσβύτερος αὐτῶν ἐν οὐδενὶ λόγῳ ἐποιήσατο· ὁ δὲ νεώτερος, τῷ οὔνομα ἦν Λυκόφρων, ἤλγησε ἀκούσας οὕτω ὥστε ἀπικόμενος ἐς τὴν Κόρινθον ἅτε φονέα τῆς μητρὸς τὸν πατέρα οὔτε προσεῖπε, διαλεγομένῳ τε οὔτε προσδιελέγετο ἱστορέοντί τε λόγον οὐδένα ἐδίδου. τέλος δέ μιν περιθύμως ἔχων ὁ Περίανδρος ἐξελαύνει ἐκ τῶν οἰκίων. 3.51 ἐξελάσας δὲ τοῦτον ἱστόρεε τὸν πρεσβύτερον τά σφι ὁ μητροπάτωρ διελέχθη. ὁ δέ οἱ ἀπηγέετο ὡς σφέας φιλοφρόνως ἐδέξατο· ἐκείνου δὲ τοῦ ἔπεος τό σφι ὁ Προκλέης ἀποστέλλων εἶπε, ἅτε οὐ νόῳ λαβών, οὐκ ἐμέμνητο. Περίανδρος δὲ οὐδεμίαν μηχανὴν ἔφη εἶναι μὴ οὔ σφι ἐκεῖνον ὑποθέσθαι τι, ἐλιπάρεέ τε ἱστορέων· ὁ δὲ ἀναμνησθεὶς εἶπε καὶ τοῦτο. Περίανδρος δὲ νόῳ λαβὼν καὶ τοῦτο 1 καὶ μαλακὸν ἐνδιδόναι βουλόμενος οὐδέν, τῇ ὁ ἐξελασθεὶς ὑπʼ αὐτοῦ παῖς δίαιταν ἐποιέετο, ἐς τούτους πέμπων ἄγγελον ἀπηγόρευε μή μιν δέκεσθαι οἰκίοισι. ὁ δὲ ὅκως ἀπελαυνόμενος ἔλθοι ἐς ἄλλην οἰκίην, ἀπηλαύνετʼ ἂν καὶ ἀπὸ ταύτης, ἀπειλέοντός τε τοῦ Περίανδρου τοῖσι δεξαμένοισι καὶ ἐξέργειν κελεύοντος· ἀπελαυνόμενος δʼ ἂν ἤιε ἐπʼ ἑτέρην τῶν ἑταίρων· οἳ δὲ ἅτε Περιάνδρου ἐόντα παῖδα καίπερ δειμαίνοντες ὅμως ἐδέκοντο. 3.52 τέλος δὲ ὁ Περίανδρος κήρυγμα ἐποιήσατο, ὃς ἂν ἢ οἰκίοισι ὑποδέξηταί μιν ἢ προσδιαλεχθῇ, ἱρὴν ζημίην τοῦτον τῷ Ἀπόλλωνι ὀφείλειν, ὅσην δὴ εἴπας. πρὸς ὦν δὴ τοῦτο τὸ κήρυγμα οὔτε τίς οἱ διαλέγεσθαι οὔτε οἰκίοισι δέκεσθαι ἤθελε· πρὸς δὲ οὐδὲ αὐτὸς ἐκεῖνος ἐδικαίου πειρᾶσθαι ἀπειρημένου, ἀλλὰ διακαρτερέων ἐν τῇσι στοῇσι ἐκαλινδέετο. τετάρτῃ δὲ ἡμέρῃ ἰδών μιν ὁ Περίανδρος ἀλουσίῃσί τε καὶ ἀσιτίῃσι συμπεπτωκότα οἴκτειρε· ὑπεὶς δὲ τῆς ὀργῆς ἤιε ἆσσον καὶ ἔλεγε “ὦ παῖ, κότερα τούτων αἱρετώτερα ἐστί, ταῦτα τὸ νῦν ἔχων πρήσσεις, ἢ τὴν τυραννίδα καὶ τὰ ἀγαθὰ τὰ νῦν ἐγὼ ἔχω, ταῦτα ἐόντα τῷ πατρὶ ἐπιτήδεον παραλαμβάνειν, ὃς ἐὼν ἐμός τε παῖς καὶ Κορίνθου τῆς εὐδαίμονος βασιλεὺς ἀλήτην βίον εἵλευ, ἀντιστατέων τε καὶ ὀργῇ χρεώμενος ἐς τόν σε ἥκιστα ἐχρῆν. εἰ γάρ τις συμφορὴ ἐν αὐτοῖσι γέγονε, ἐξ ἧς ὑποψίην ἐς ἐμὲ ἔχεις, ἐμοί τε αὕτη γέγονε καὶ ἐγὼ αὐτῆς τὸ πλεῦν μέτοχος εἰμί, ὅσῳ αὐτός σφεα ἐξεργασάμην. σὺ δὲ μαθὼν ὅσῳ φθονέεσθαι κρέσσον ἐστὶ ἢ οἰκτείρεσθαι, ἅμα τε ὁκοῖόν τι ἐς τοὺς τοκέας καὶ ἐς τοὺς κρέσσονας τεθυμῶσθαι, ἄπιθι ἐς τὰ οἰκία.” Περίανδρος μὲν τούτοισι αὐτὸν κατελάμβανε· ὁ δὲ ἄλλο μὲν οὐδὲν ἀμείβεται τὸν πατέρα, ἔφη δέ μιν ἱρὴν ζημίην ὀφείλειν τῷ θεῷ ἑωυτῷ ἐς λόγους ἀπικόμενον. μαθὼν δὲ ὁ Περίανδρος ὡς ἄπορόν τι τὸ κακὸν εἴη τοῦ παιδὸς καὶ ἀνίκητον, ἐξ ὀφθαλμῶν μιν ἀποπέμπεται στείλας πλοῖον ἐς Κέρκυραν· ἐπεκράτεε γὰρ καὶ ταύτης· ἀποστείλας δὲ τοῦτον ὁ Περίανδρος ἐστρατεύετο ἐπὶ τὸν πενθερὸν Προκλέα ὡς τῶν παρεόντων οἱ πρηγμάτων ἐόντα αἰτιώτατον, καὶ εἷλε μὲν τὴν Ἐπίδαυρον, εἷλε δὲ αὐτὸν Προκλέα καὶ ἐζώγρησε. 3.53 ἐπεὶ δὲ τοῦ χρόνου προβαίνοντος ὅ τε Περίανδρος παρηβήκεε καὶ συνεγινώσκετο ἑωυτῷ οὐκέτι εἶναι δυνατὸς τὰ πρήγματα ἐπορᾶν τε καὶ διέπειν, πέμψας ἐς τὴν Κέρκυραν ἀπεκάλεε τὸν Λυκόφρονα ἐπὶ τὴν τυραννίδα· ἐν γὰρ δὴ τῷ πρεσβυτέρῳ τῶν παίδων οὔκων ἐνώρα, ἀλλά οἱ κατεφαίνετο εἶναι νωθέστερος. ὁ δὲ Λυκόφρων οὐδὲ ἀνακρίσιος ἠξίωσε τὸν φέροντα τὴν ἀγγελίην. Περίανδρος δὲ περιεχόμενος τοῦ νεηνίεω δεύτερα ἀπέστειλε ἐπʼ αὐτὸν τὴν ἀδελφεήν, ἑωυτοῦ δὲ θυγατέρα, δοκέων μιν μάλιστα ταύτῃ ἂν πείθεσθαι. ἀπικομένης δὲ ταύτης καὶ λεγούσης, “ὦ παῖ, βούλεαι τήν τε τυραννίδα ἐς ἄλλους πεσεῖν καὶ τὸν οἶκον τοῦ πατρὸς διαφορηθέντα μᾶλλον ἢ αὐτός σφεα ἀπελθὼν ἔχειν; ἄπιθι ἐς τὰ οἰκία, παῦσαι σεωυτὸν ζημιῶν. φιλοτιμίη κτῆμα σκαιόν. μὴ τῷ κακῷ τὸ κακὸν ἰῶ. πολλοὶ τῶν δικαίων τὰ ἐπιεικέστερα προτιθεῖσι, πολλοὶ δὲ ἤδη τὰ μητρώια διζήμενοι τὰ πατρώια ἀπέβαλον. τυραννὶς χρῆμα σφαλερόν, πολλοὶ δὲ αὐτῆς ἐρασταί εἰσι, ὁ δὲ γέρων τε ἤδη καὶ παρηβηκώς· μὴ δῷς τὰ σεωυτοῦ ἀγαθὰ ἄλλοισι.” ἣ μὲν δὴ τὰ ἐπαγωγότατα διδαχθεῖσα ὑπὸ τοῦ πατρὸς ἔλεγε πρὸς αὐτόν· ὁ δὲ ὑποκρινάμενος ἔφη οὐδαμὰ ἥξειν ἐς Κόρινθον, ἔστʼ ἂν πυνθάνηται περιεόντα τὸν πατέρα. ἀπαγγειλάσης δὲ ταύτης ταῦτα, τὸ τρίτον Περίανδρος κήρυκα πέμπει βουλόμενος αὐτὸς μὲν ἐς Κέρκυραν ἥκειν, ἐκεῖνον δὲ ἐκέλευε ἐς Κόρινθον ἀπικόμενον διάδοχον γίνεσθαι τῆς τυραννίδος. καταινέσαντος δὲ ἐπὶ τούτοισι τοῦ παιδός, ὁ μὲν Περίανδρος ἐστέλλετο ἐς τὴν Κέρκυραν, ὁ δὲ παῖς οἱ ἐς τὴν Κόρινθον. μαθόντες δὲ οἱ Κερκυραῖοι τούτων ἕκαστα, ἵνα μή σφι Περίἀνδρός ἐς τὴν χώρην ἀπίκηται, κτείνουσι τὸν νεηνίσκον. ἀντὶ τούτων μὲν Περίανδρος Κερκυραίους ἐτιμωρέετο.
3.99 ἄλλοι δὲ τῶν Ἰνδῶν πρὸς ἠῶ οἰκέοντες τούτων νομάδες εἰσὶ κρεῶν ἐδεσταὶ ὠμῶν, καλέονται δὲ Παδαῖοι, νομαίοισι δὲ τοιοῖσιδε λέγονται χρᾶσθαι· ὃς ἂν κάμῃ τῶν ἀστῶν, ἤν τε γυνὴ ἤν τε ἀνήρ, τὸν μὲν ἄνδρα ἄνδρες οἱ μάλιστά οἱ ὁμιλέοντες κτείνουσι, φάμενοι αὐτὸν τηκόμενον τῇ νούσῳ τὰ κρέα σφίσι διαφθείρεσθαι· ὁ δὲ ἄπαρνος ἐστὶ μὴ μὲν νοσέειν, οἱ δὲ οὐ συγγινωσκόμενοι ἀποκτείναντες κατευωχέονται. ἣ δὲ ἂν γυνὴ κάμῃ, ὡσαύτως αἱ ἐπιχρεώμεναι μάλιστα γυναῖκες ταὐτὰ τοῖσι ἀνδράσι ποιεῦσι. τὸν γὰρ δὴ ἐς γῆρας ἀπικόμενον θύσαντες κατευωχέονται· ἐς δὲ τούτου λόγον οὐ πολλοί τινες αὐτῶν ἀπικνέονται· πρὸ γὰρ τοῦ τὸν ἐς νοῦσον πίπτοντα πάντα κτείνουσι.
3.101 μίξις δὲ τούτων τῶν Ἰνδῶν τῶν κατέλεξα πάντων ἐμφανής ἐστι κατά περ τῶν προβάτων, καὶ τὸ χρῶμα φορέουσι ὅμοιον πάντες καὶ παραπλήσιον Αἰθίοψι. ἡ γονὴ δὲ αὐτῶν, τὴν ἀπίενται ἐς τὰς γυναῖκας, οὐ κατά περ τῶν ἄλλων ἀνθρώπων ἐστὶ λευκή, ἀλλὰ μέλαινα κατά περ τὸ χρῶμα. τοιαύτην δὲ καὶ Αἰθίοπες ἀπίενται θορήν. οὗτοι μὲν τῶν Ἰνδῶν ἑκαστέρω τῶν Περσέων οἰκέουσι καὶ πρὸς νότου ἀνέμου, καὶ Δαρείου βασιλέος οὐδαμὰ ὑπήκουσαν. 3.102 ἄλλοι δὲ τῶν Ἰνδῶν Κασπατύρῳ τε πόλι καὶ τῇ Πακτυϊκῇ χώρῃ εἰσὶ πρόσουροι, πρὸς ἄρκτου τε καὶ βορέω ἀνέμου κατοικημένοι τῶν ἄλλων Ἰνδῶν, οἳ Βακτρίοισι παραπλησίην ἔχουσι δίαιταν. οὗτοι καὶ μαχιμώτατοι εἰσὶ Ἰνδῶν καὶ οἱ ἐπὶ τὸν χρυσὸν στελλόμενοι εἰσὶ οὗτοι· κατὰ γὰρ τοῦτο ἐστὶ ἐρημίη διὰ τὴν ψάμμον. ἐν δὴ ὦν τῇ ἐρημίῃ ταύτῃ καὶ τῇ ψάμμῳ γίνονται μύρμηκες μεγάθεα ἔχοντες κυνῶν μὲν ἐλάσσονα ἀλωπέκων δὲ μέζονα· εἰσὶ γὰρ αὐτῶν καὶ παρὰ βασιλέι τῷ Περσέων ἐνθεῦτεν θηρευθέντες. οὗτοι ὦν οἱ μύρμηκες ποιεύμενοι οἴκησιν ὑπὸ γῆν ἀναφορέουσι τὴν ψάμμον κατά περ οἱ ἐν τοῖσι Ἕλλησι μύρμηκες κατὰ τὸν αὐτὸν τρόπον, εἰσὶ δὲ καὶ αὐτοὶ τὸ εἶδος ὁμοιότατοι· ἡ δὲ ψάμμος ἡ ἀναφερομένη ἐστὶ χρυσῖτις. ἐπὶ δὴ ταύτην τὴν ψάμμον στέλλονται ἐς τὴν ἔρημον οἱ Ἰνδοί, ζευξάμενος ἕκαστος καμήλους τρεῖς, σειρηφόρον μὲν ἑκατέρωθεν ἔρσενα παρέλκειν, θήλεαν δὲ ἐς μέσον· ἐπὶ ταύτην δὴ αὐτὸς ἀναβαίνει, ἐπιτηδεύσας ὅκως ἀπὸ τέκνων ὡς νεωτάτων ἀποσπάσας ζεύξει. αἱ γάρ σφι κάμηλοι ἵππων οὐκ ἥσσονες ἐς ταχυτῆτα εἰσί, χωρὶς δὲ ἄχθεα δυνατώτεραι πολλὸν φέρειν.
3.106 αἱ δʼ ἐσχατιαί κως τῆς οἰκεομένης τὰ κάλλιστα ἔλαχον, κατά περ ἡ Ἑλλὰς τὰς ὥρας πολλόν τι κάλλιστα κεκρημένας ἔλαχε. τοῦτο μὲν γὰρ πρὸς τὴν ἠῶ ἐσχάτη τῶν οἰκεομενέων ἡ Ἰνδική ἐστι, ὥσπερ ὀλίγῳ πρότερον εἴρηκα· ἐν ταύτῃ τοῦτο μὲν τὰ ἔμψυχα, τετράποδά τε καὶ τὰ πετεινά, πολλῷ μέζω ἢ ἐν τοῖσι ἄλλοισι χωρίοισι ἐστί, πάρεξ τῶν ἵππων ʽοὗτοι δὲ ἑσσοῦνται ὑπὸ τῶν Μηδικῶν, Νησαίων δὲ καλευμένων ἵππων̓, τοῦτο δὲ χρυσὸς ἄπλετος αὐτόθι ἐστί, ὃ μὲν ὀρυσσόμενος, ὁ δὲ καταφορεύμενος ὑπὸ ποταμῶν, ὁ δὲ ὥσπερ ἐσήμηνα ἁρπαζόμενος. τὰ δὲ δένδρεα τὰ ἄγρια αὐτόθι φέρει καρπὸν εἴρια καλλονῇ τε προφέροντα καὶ ἀρετῇ τῶν ἀπὸ τῶν ὀίων· καὶ ἐσθῆτι Ἰνδοὶ ἀπὸ τούτων τῶν δενδρέων χρέωνται.
4.1 μετὰ δὲ τὴν Βαβυλῶνος αἵρεσιν ἐγένετο ἐπὶ Σκύθας αὐτοῦ Δαρείου ἔλασις· ἀνθεύσης γὰρ τῆς Ἀσίης ἀνδράσι καὶ χρημάτων μεγάλων συνιόντων, ἐπεθύμησε ὁ Δαρεῖος τίσασθαι Σκύθας, ὅτι ἐκεῖνοι πρότεροι ἐσβαλόντες ἐς τὴν Μηδικὴν καὶ νικήσαντες μάχῃ τοὺς ἀντιουμένους ὑπῆρξαν ἀδικίης. τῆς γὰρ ἄνω Ἀσίης ἦρξαν, ὡς καὶ πρότερον μοι εἴρηται, Σκύθαι ἔτεα δυῶν δέοντα τριήκοντα. Κιμμερίους γὰρ ἐπιδιώκοντες ἐσέβαλον ἐς τὴν Ἀσίην, καταπαύσαντες τῆς ἀρχῆς Μήδους· οὗτοι γὰρ πρὶν ἢ Σκύθας ἀπικέσθαι ἦρχον τῆς Ἀσίης. τοὺς δὲ Σκύθας ἀποδημήσαντας ὀκτὼ καὶ εἴκοσι ἔτεα καὶ διὰ χρόνου τοσούτου κατιόντας ἐς τὴν σφετέρην ἐξεδέξατο οὐκ ἐλάσσων πόνος τοῦ Μηδικοῦ· εὗρον γὰρ ἀντιουμένην σφίσι στρατιήν οὐκ ὀλίγην. αἱ γὰρ τῶν Σκυθέων γυναῖκες, ὥς σφι οἱ ἄνδρες ἀπῆσαν χρόνον πολλόν, ἐφοίτεον παρὰ τοὺς δούλους. 4.2 τοὺς δὲ δούλους οἱ Σκύθαι πάντας τυφλοῦσι τοῦ γάλακτος εἵνεκεν τοῦ πίνουσι ποιεῦντες ὧδε. ἐπεάν φυσητῆρας λάβωσι ὀστεΐνους αὐλοῖσι προσεμφερεστάτους, τούτους ἐσθέντες ἐς τῶν θηλέων ἵππων τά ἄρθρα φυσῶσι τοῖσι στόμασι, ἄλλοι δὲ ἄλλων φυσώντων ἀμέλγουσι. φασὶ δὲ τοῦδε εἵνεκα τοῦτο ποιέειν· τὰς φλέβας τε πίμπλασθαι φυσωμένας τῆς ἵππου καὶ τὸ οὖθαρ κατίεσθαι. ἐπεὰν δὲ ἀμέλξωσι τὸ γάλα, ἐσχέαντες ἐς ξύλινα ἀγγήια κοῖλα καὶ περιστίξαντες κατὰ τὰ ἀγγήια τοὺς τυφλοὺς δονέουσι τὸ γάλα, καὶ τὸ μὲν αὐτοῦ ἐπιστάμενον ἀπαρύσαντες ἡγεῦνται εἶναι τιμιώτερον, τό δʼ ὑπιστάμενον ἧσσον τοῦ ἑτέρου. τούτων μὲν εἵνεκα ἅπαντα τὸν ἂν λάβωσι οἱ Σκύθαι ἐκτυφλοῦσι. οὐ γὰρ ἀρόται εἰσὶ ἀλλὰ νομάδες. 4.3 ἐκ τούτων δὴ ὦν σφι τῶν δούλων καὶ τῶν γυναικῶν ἐτράφη νεότης· οἳ ἐπείτε ἔμαθον τὴν σφετέρην γένεσιν, ἠντιοῦντο αὐτοῖσι κατιοῦσι ἐκ τῶν Μήδων. καὶ πρῶτα μὲν τὴν χώρην ἀπετάμοντο, τάφρον ὀρυξάμενοι εὐρέαν κατατείνουσαν ἐκ τῶν Ταυρικῶν ὀρέων ἐς τὴν Μαιῆτιν λίμνην, τῇ περ ἐστὶ μεγίστη· μετά γε πειρωμένοισι ἐσβάλλειν τοῖσι Σκύθῃσι ἀντικατιζόμενοι ἐμάχοντο. γινομένης δὲ μάχης πολλάκις καί οὐ δυναμένων οὐδὲν πλέον ἔχειν τῶν Σκυθέων τῇ μάχῃ, εἷς αὐτῶν ἔλεξε τάδε. “οἷα ποιεῦμεν, ἄνδρες Σκύθαι· δούλοισι τοῖσι ἡμετέροισι μαχόμενοι αὐτοί τε κτεινόμενοι ἐλάσσονες γινόμεθα καὶ ἐκείνους κτείνοντες ἐλασσόνων τὸ λοιπὸν ἄρξομεν. νῦν ὦν μοι δοκέει αἰχμὰς μὲν καὶ τόξα μετεῖναι, λαβόντα δὲ ἕκαστον τοῦ ἵππου τὴν μάστιγα ἰέναι ἆσσον αὐτῶν. μέχρι μὲν γὰρ ὥρων ἡμέας ὅπλα ἔχοντας, οἳ δὲ ἐνόμιζον ὅμοιοί τε καί ἐξ ὁμοίων ἡμῖν εἶναι· ἐπεὰν δὲ ἴδωνται μάστιγας ἀντὶ ὅπλων ἔχοντας, μαθόντες ὡς εἰσὶ ἡμέτεροι δοῦλοι καὶ συγγνόντες τοῦτο. οὐκ ὑπομενέουσι.” 4.4 ταῦτα ἀκούσαντες οἱ Σκύθαι ἐποίευν ἐπιτελέα· οἳ δὲ ἐκπλαγέντες τῷ γινομένῳ τῆς μάχης τε ἐπελάθοντο καὶ ἔφευγον. οὕτω οἱ Σκύθαι τῆς τε Ἀσίης ἧρξαν καὶ ἐξελασθέντες αὖτις ὑπὸ Μήδων κατῆλθον τρόπῳ τοιούτῳ ἐς τὴν σφετέρην. τῶνδε εἵνεκα ὁ Δαρεῖυς τίσασθαι βουλόμενος συνήγειρε ἐπʼ αὐτοὺς στράτευμα. 4.5 ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ. 4.6 ἀπὸ μὲν δὴ Λιποξάιος γεγονέναι τούτους τῶν Σκυθέων οἳ Αὐχάται γένος καλέονται, ἀπὸ δὲ τοῦ μέσου Ἀρποξάιος οἳ Κατίαροί τε καὶ Τράσπιες καλέονται, ἀπὸ δὲ τοῦ νεωτάτου αὐτῶν τοῦ βασιλέος οἳ καλέονται Παραλάται· σύμπασι δὲ εἶναι οὔνομα Σκολότους, τοῦ βασιλέος ἐπωνυμίην. Σκύθας δὲ Ἕλληνες ὠνόμασαν. 4.7 γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι, ἔτεα δὲ σφίσι ἐπείτε γεγόνασι τὰ σύμπαντα λέγουσι εἶναι ἀπὸ τοῦ πρώτου βασιλέος Ταργιτάου ἐς τὴν Δαρείου διάβασιν τὴν ἐπὶ σφέας χιλίων οὐ πλέω ἀλλὰ τοσαῦτα. τὸν δὲ χρυσόν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα, καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. ὃς δʼ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν. δίδοσθαι δέ οἱ διὰ τοῦτο ὅσα ἂν ἵππω ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτὸς. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαιν, καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷὰ τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τήν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκληίοντα τὴν ὄψιν. 4.8 Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9 ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.”
4.10 τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι.
4.11 ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.
4.12 καὶ νῦν ἔστι μὲν ἐν τῇ Σκυθικῇ Κιμμέρια τείχεα, ἔστι δὲ πορθμήια Κιμμέρια, ἔστι δὲ καὶ χωρῇ οὔνομα Κιμμερίη, ἔστι δὲ Βόσπορος Κιμμέριος καλεόμενος· φαίνονται δὲ οἱ Κιμμέριοι φεύγοντες ἐς τὴν Ἀσίην τοὺς Σκύθας καὶ τὴν χερσόνησον κτίσαντες, ἐν τῇ νῦν Σινώπη πόλις Ἑλλὰς οἴκισται. φανεροὶ δὲ εἰσὶ καὶ οἱ Σκύθαι διώξαντες αὐτοὺς καὶ ἐσβαλόντες ἐς γῆν τὴν Μηδικὴν, ἁμαρτόντες τῆς ὁδοῦ· οἱ μὲν γὰρ Κιμμέριοι αἰεὶ τὴν παρὰ θάλασσαν ἔφευγον, οἱ δὲ Σκύθαι ἐν δεξιῇ τὸν Καύκασον ἔχοντες ἐδίωκον ἐς οὗ ἐσέβαλον ἐς γῆν τὴν Μηδικήν, ἐς μεσόγαιαν τῆς ὁδοῦ τραφθέντες. οὗτος δὲ ἄλλος ξυνὸς Ἑλλήνων τε καὶ βαρβάρων λεγόμενος λόγος εἴρηται.
4.13 ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι.
4.14 καὶ ὅθεν μὲν ἦν Ἀριστέης ὁ ταῦτα εἴπας, εἴρηκα, τὸν δὲ περὶ αὐτοῦ ἤκουον λόγον ἐν Προκοννήσῳ καί Κυζίκῳ, λέξω. Ἀριστέην γὰρ λέγουσι, ἐόντα τῶν ἀστῶν οὐδενὸς γένος ὑποδεέστερον, ἐσελθόντα ἐς κναφήιον ἐν Προκοννήσῳ ἀποθανεῖν, καὶ τόν κναφέα κατακληίσαντα τὸ ἐργαστήριον οἴχεσθαι ἀγγελέοντα τοῖσι προσήκουσι τῷ νεκρῷ. ἐσκεδασμένου δὲ ἤδη τοῦ λόγου ἀνὰ τὴν πόλιν ὡς τεθνεώς εἴη ὁ Ἀριστέης, ἐς ἀμφισβασίας τοῖσι λέγουσι ἀπικνέεσθαι ἄνδρα Κυζικηνὸν ἥκοντα ἐξ Ἀρτάκης πόλιος, φάντα συντυχεῖν τε οἱ ἰόντι ἐπὶ Κυζίκου καὶ ἐς λόγους ἀπικέσθαι. καὶ τοῦτον μὲν ἐντεταμένως ἀμφισβατέειν, τοὺς δὲ προσήκοντας τῷ νεκρῷ ἐπὶ τὸ κναφήιον παρεῖναι ἔχοντας τὰ πρόσφορα ὡς ἀναιρησομένους· ἀνοιχθέντος δὲ τοῦ οἰκήματος οὔτε τεθνεῶτα οὔτε ζῶντα φαίνεσθαι Ἀριστέην. μετὰ δὲ ἑβδόμῳ ἔτει φανέντα αὐτὸν ἐς Προκόννησον ποιῆσαι τὰ ἔπεα ταῦτα τὰ νῦν ὑπʼ Ἑλλήνων Ἀριμάσπεα καλέεται, ποιήσαντα δὲ ἀφανισθῆναι τὸ δεύτερον.
4.15 ταῦτα μὲν αἱ πόλιες αὗται λέγουσι, τάδε δὲ οἶδα Μεταποντίνοισι τοῖσι ἐν Ἰταλίῃ συγκυρήσαντα μετὰ τὴν ἀφάνισιν τὴν δευτέρην Ἀριστέω ἔτεσι τεσσεράκοντα καὶ διηκοσίοισι, ὡς ἐγὼ συμβαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. Μεταποντῖνοι φασὶ αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα πὰρʼ αὐτὸν ἱστάναι· φάναι γὰρ σφι τὸν Ἀπόλλωνα Ἰταλιωτέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτὸς οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δὲ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὃ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομένοισι δὲ ἄμεινον συνοίσεσθαι. καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. καὶ νῦν ἔστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρʼ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω.
4.16 τῆς δὲ γῆς, τῆς πέρι ὅδε ὁ λόγος ὅρμηται λέγεσθαι, οὐδεὶς οἶδε ἀτρεκέως ὃ τι τὸ κατύπερθε ἐστί· οὐδενὸς γὰρ δὴ αὐτόπτεω εἰδέναι φαμένου δύναμαι πυθέσθαι· οὐδὲ γὰρ οὐδὲ Ἀριστέης, τοῦ περ ὀλίγῳ πρότερον τούτων μνήμην ἐποιεύμην, οὐδὲ οὗτος προσωτέρω Ἰσσηδόνων ἐν αὐτοῖσι τοῖσι ἔπεσι ποιέων ἔφησε ἀπικέσθαι, ἀλλὰ τὰ κατύπερθε ἔλεγε ἀκοῇ, φασʼ Ἰσσηδόνας εἶναι τοὺς ταῦτα λέγοντας. ἀλλʼ ὅσον μὲν ἡμεῖς ἀτρεκέως ἐπὶ μακρότατον οἷοι τε ἐγενόμεθα ἀκοῇ ἐξικέσθαι, πᾶν εἰρήσεται.
4.17 ἀπὸ τοῦ Βορυσθενειτέων ἐμπορίου ʽτοῦτο γὰρ τῶν παραθαλασσίων μεσαίτατον ἐστὶ πάσης τῆς Σκυθίησ̓, ἀπὸ τούτου πρῶτοι Καλλιππίδαι νέμονται ἐόντες Ἕλληνές Σκύθαι, ὕπερ δὲ τούτων ἄλλο ἔθνος οἳ Ἀλαζόνες καλέονται. οὗτοι δὲ καὶ οἱ Καλλιππίδαι τὰ μὲν ἄλλα κατὰ ταὐτὰ Σκύθῃσι ἐπασκέουσι, σῖτον δὲ καὶ σπείρουσι καὶ σιτέονται, καὶ κρόμμυα καὶ σκόροδα καὶ φακούς καὶ κέγχρους. ὕπερ δὲ Ἀλαζόνων οἰκέουσι Σκύθαι ἀροτῆρες, οἳ οὐκ ἐπὶ σιτήσι σπείρουσι τὸν σῖτον ἀλλʼ ἐπὶ πρήσι. τούτων δὲ κατύπερθε οἰκέουσι Νευροί. Νευρῶν δὲ τὸ πρὸς βορέην ἄνεμον ἔρημον ἀνθρώπων, ὅσον ἡμεῖς ἴδμεν.
4.18 ταῦτα μὲν παρὰ τὸν Ὕπανιν ποταμὸν ἐστι ἔθνεα πρὸς ἑσπέρης τοῦ Βορυσθένεος· ἀτὰρ διαβάντι τὸν Βορυσθένεα ἀπὸ θαλάσσης πρῶτον μὲν ᾗ Ὑλαίη, ἀπὸ δὲ ταύτης ἄνω ἰόντι οἰκέουσι Σκύθαι γεωργοί, τοὺς Ἕλληνές οἱ οἰκέοντες ἐπὶ τῷ Ὑπάνι ποταμῷ καλέουσι Βορυσθενεΐτας, σφέας δὲ αὐτοὺς Ὀλβιοπολίτας. οὗτοι ὦν οἱ γεωργοὶ Σκύθαι νέμονται τὸ μὲν πρὸς τὴν ἠῶ ἐπὶ τρεῖς ἡμέρας ὁδοῦ, κατήκοντες ἐπὶ ποταμὸν τῷ οὔνομα κεῖται Παντικάπης, τὸ δὲ πρὸς βορέην ἄνεμον πλόον ἀνὰ τὸν Βορυσθένεα ἡμερέων ἕνδεκα. ἤδη δὲ κατύπερθε τούτων ᾗ ἔρημος ἐστὶ ἐπὶ πολλὸν. μετὰ δὲ τὴν ἔρημον Ἀνδροφάγοι οἰκέουσι, ἔθνος ἐὸν ἴδιον καὶ οὐδαμῶς Σκυθικόν. τὸ δὲ τούτων κατύπερθε ἔρημον ἤδη ἀληθέως καὶ ἔθνος ἀνθρώπων οὐδέν, ὅσον ἡμεῖς ἴδμεν.
4.19 τὸ δὲ πρὸς τὴν ἠῶ τῶν γεωργῶν τούτων Σκυθέων, διαβάντι τὸν Παντικάπην ποταμόν, νομάδες ἤδη Σκύθαι νέμονται, οὔτε τι σπείροντες οὐδέν οὔτε ἀροῦντες· ψιλή δέ δενδρέων ἡ πᾶσα αὕτη πλήν τῆς Ὑλαίης. οἱ δὲ νομάδες οὗτοι τὸ πρὸς τὴν ἠῶ ἡμερέων τεσσέρων καὶ δέκα ὁδὸν νέμονται χώρην κατατείνουσαν ἐπὶ ποταμὸν Γέρρον. 4.20 πέρην δὲ τοῦ Γέρρου ταῦτα δὴ τὰ καλεύμενα βασιλήια ἐστὶ καὶ Σκύθαι οἱ ἄριστοί τε καὶ πλεῖστοι καὶ τοὺς ἄλλους νομίζοντες Σκύθας δούλους σφετέρους εἶναι· κατήκουσι δὲ οὗτοι τὸ μὲν πρὸς μεσαμβρίην ἐς τὴν Ταυρικήν, τὸ δὲ πρὸς ἠῶ ἐπί τε τάφρον, τὴν δὴ οἱ ἐκ τῶν τυφλῶν γενόμενοι ὤρυξαν, καὶ ἐπὶ τῆς λίμνης τῆς Μαιήτιδος τὸ ἐμπόριον τὸ καλέεται Κρημνοί· τὰ δὲ αὐτῶν κατήκουσι ἐπὶ ποταμὸν Τάναϊν. τὰ δὲ κατύπερθε πρὸς βορέην ἄνεμον τῶν βασιληίων Σκυθέων οἰκέουσι Μελάγχλαινοι, ἄλλο ἔθνος καὶ οὐ Σκυθικὸν. Μελαγχλαίνων δὲ τὸ κατύπερθε λίμναι καὶ ἔρημος ἐστὶ ἀνθρώπων, κατʼ ὅσον ἡμεῖς ἴδμεν. 4.21 Τάναϊν δὲ ποταμὸν διαβάντι οὐκέτι Σκυθική, ἀλλʼ ἡ μὲν πρώτη τῶν λαξίων Σαυροματέων ἐστί, οἳ ἐκ τοῦ μυχοῦ ἀρξάμενοι τῆς Μαιήτιδος λίμνης νέμονται τὸ πρὸς βορέην ἄνεμον ἡμερέων πεντεκαίδεκα ὁδόν, πᾶσαν ἐοῦσαν ψιλὴν καὶ ἀγρίων καὶ ἡμέρων δενδρέων· ὑπεροικέουσι δὲ τούτων δευτέρην λάξιν ἔχοντες Βουδῖνοι, γῆν νεμόμενοι πᾶσαν δασέαν ὕλη παντοίῃ. 4.22 Βουδίνων δὲ κατύπερθε πρὸς βορέην ἐστὶ πρώτη μὲν ἔρημος ἐπʼ ἡμερέων ἑπτὰ ὁδόν, μετὰ δὲ τὴν ἔρημον ἀποκλίνοντι μᾶλλον πρὸς ἀπηλιώτην ἄνεμον νέμονται Θυσσαγέται, ἔθνος πολλὸν καὶ ἴδιον· ζῶσι δὲ ἀπὸ θήρης. συνεχέες δὲ τούτοισι ἐν τοῖσι αὐτοῖσι τόποισι κατοικημένοι εἰσὶ τοῖσι οὔνομα κεῖται Ἰύρκαι, καὶ οὗτοι ἀπὸ θήρης ζῶντες τρόπῳ τοιῷδε· λοχᾷ ἐπὶ δένδρεον ἀναβάς, τὰ δὲ ἐστὶ πυκνὰ ἀνὰ πᾶσαν τὴν χώρην· ἵππος δὲ ἑκάστῳ δεδιδαγμένος ἐπὶ γαστέρα κεῖσθαι ταπεινότητος εἵνεκα ἕτοιμος ἐστὶ καὶ κύων· ἐπεὰν δὲ ἀπίδῃ τὸ θηρίον ἀπὸ τοῦ δενδρέου, τοξεύσας ἐπιβὰς ἐπὶ τὸν ἵππον διώκει, καὶ ὁ κύων ἔχεται, ὑπὲρ δὲ τούτων τὸ πρὸς τὴν ἠῶ ἀποκλίνοντι οἰκέουσι Σκύθαι ἄλλοι, ἀπὸ τῶν βασιληίων Σκυθέων ἀποστάντες καὶ οὕτω ἀπικόμενοι ἐς τοῦτον τὸν χῶρον. 4.23 μέχρι μὲν δὴ τῆς τούτων τῶν Σκυθέων χώρης ἐστὶ ἡ καταλεχθεῖσα πᾶσα πεδιάς τε γῆ καὶ βαθύγαιος, τὸ δʼ ἀπὸ τούτου λιθώδης τʼ ἐστὶ καὶ τρηχέα. διεξελθόντι δὲ καὶ τῆς τρηχέης χώρης πολλὸν οἰκέουσι ὑπώρεαν ὀρέων ὑψηλῶν ἄνθρωποι λεγόμενοι εἶναι πάντες φαλακροὶ ἐκ γενετῆς γινόμενοι, καὶ ἔρσενες καὶ θήλεαι ὁμοίως, καὶ σιμοὶ καὶ γένεια ἔχοντες μεγάλα, φωνὴν δὲ ἰδίην ἱέντες, ἐσθῆτι δὲ χρεώμενοι Σκυθικῇ, ζῶντες δὲ ἀπὸ δενδρέων. ποντικὸν μὲν οὔνομα τῷ δενδρέῳ ἀπʼ οὗ ζῶσι, μέγαθος δὲ κατὰ συκέην μάλιστά κῃ. καρπὸν δὲ φορέει κυάμῳ ἴσον, πυρῆνα δὲ ἔχει. τοῦτο ἐπεὰν γένηται πέπον, σακκέουσι ἱματίοισι, ἀπορρέει δὲ ἀπʼ αὐτοῦ παχὺ καὶ μέλαν· οὔνομα δὲ τῷ ἀπορρέοντι ἐστὶ ἄσχυ· τοῦτο καὶ λείχουσι καὶ γάλακτι συμμίσγοντες πίνουσι, καὶ ἀπὸ τῆς παχύτητος αὐτοῦ τῆς τρυγὸς παλάθας συντιθεῖσι καὶ ταύτας σιτέονται. πρόβατα γάρ σφι οὐ πολλά ἐστι. οὐ γάρ τι σπουδαῖαι αἱ νομαὶ αὐτόθι εἰσί. ὑπὸ δενδρέῳ δὲ ἕκαστος κατοίκηται, τὸν μὲν χειμῶνα ἐπεὰν τὸ δένδρεον περικαλύψῃ πίλῳ στεγνῷ λευκῷ, τὸ δὲ θέρος ἄνευ πίλου. τούτους οὐδεὶς ἀδικέει ἀνθρώπων· ἱροὶ γὰρ λέγονται εἶναι· οὐδέ τι ἀρήιον ὅπλον ἐκτέαται. καὶ τοῦτο μὲν τοῖσι περιοικέουσι οὗτοι εἰσὶ οἱ τὰς διαφορὰς διαιρέοντες, τοῦτο δὲ ὃς ἂν φεύγων καταφύγῃ ἐς τούτους, ὑπʼ οὐδενὸς ἀδικέεται· οὔνομα δέ σφι ἐστὶ Ἀργιππαῖοι. 4.24 μέχρι μέν νυν τῶν φαλακρῶν τούτων πολλὴ περιφανείη τῆς χώρης ἐστὶ καὶ τῶν ἔμπροσθε ἐθνέων· καὶ γὰρ Σκυθέων τινὲς ἀπικνέονται ἐς αὐτούς, τῶν οὐ χαλεπόν ἐστι πυθέσθαι καὶ Ἑλλήνων τῶν ἐκ Βορυσθένεος τε ἐμπορίου καὶ τῶν ἄλλων Ποντικῶν ἐμπορίων· Σκυθέων δὲ οἳ ἂν ἔλθωσι ἐς αὐτούς, διʼ ἑπτὰ ἑρμηνέων καὶ διʼ ἑπτὰ γλωσσέων διαπρήσσονται. 4.25 μέχρι μὲν δὴ τούτων γινώσκεται, τὸ δὲ τῶν φαλακρῶν κατύπερθε οὐδεὶς ἀτρεκέως οἶδε φράσαι. ὄρεα γὰρ ὑψηλὰ ἀποτάμνει ἄβατα καὶ οὐδείς σφεα ὑπερβαίνει. οἱ δὲ φαλακροὶ οὗτοι λέγουσι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, οἰκέειν τὰ ὄρεα αἰγίποδας ἄνδρας, ὑπερβάντι δὲ τούτους ἀνθρώπους ἄλλους οἳ τὴν ἑξάμηνον κατεύδουσι. τοῦτο δὲ οὐκ ἐνδέκομαι τὴν ἀρχήν, ἀλλὰ τὸ μὲν πρὸς ἠῶ τῶν φαλακρῶν γινώσκεται ἀτρεκέως ὑπὸ Ἰσσηδόνων οἰκεόμενον, τὸ μέντοι κατύπερθε πρὸς βορέην ἄνεμον οὐ γινώσκεται οὔτε τῶν φαλακρῶν οὔτε τῶν Ἰσσηδόνων, εἰ μὴ ὅσα αὐτῶν τούτων λεγόντων. 4.26 νόμοισι δὲ Ἰσσηδόνες τοῖσιδε λέγονται χρᾶσθαι. ἐπεὰν ἀνδρὶ ἀποθάνῃ πατήρ, οἱ προσήκοντες πάντες προσάγουσι πρόβατα, καὶ ἔπειτα ταῦτα θύσαντες καὶ καταταμόντες τὰ κρέα κατατάμνουσι καὶ τὸν τοῦ δεκομένου τεθνεῶτα γονέα, ἀναμίξαντες δὲ πάντα τὰ κρέα δαῖτα προτίθενται· τὴν δὲ κεφαλὴν αὐτοῦ ψιλώσαντες καὶ ἐκκαθήραντες καταχρυσοῦσι καὶ ἔπειτα ἅτε ἀγάλματι χρέωνται, θυσίας μεγάλας ἐπετείους ἐπιτελέοντες. παῖς δὲ πατρὶ τοῦτο ποιέει, κατά περ Ἕλληνες τὰ γενέσια. ἄλλως δὲ δίκαιοι καὶ οὗτοι λέγονται εἶναι, ἰσοκρατέες δὲ ὁμοίως αἱ γυναῖκες τοῖσι ἀνδράσι. 4.27 γινώσκονται μὲν δὴ καὶ οὗτοι, τὸ δὲ ἀπὸ τούτων τὸ κατύπερθε Ἰσσηδόνες εἰσὶ οἱ λέγοντες μουνοφθάλμους ἀνθρώπους καὶ χρυσοφύλακας γρῦπας εἶναι· παρὰ δὲ τούτων Σκύθαι παραλαβόντες λέγουσι, παρὰ δὲ Σκυθέων ἡμεῖς οἱ ἄλλοι νενομίκαμεν καὶ ὀνομάζομεν αὐτοὺς σκυθιστὶ Ἀριμασπούς· ἄριμα γὰρ ἓν καλέουσι Σκύθαι, σποῦ δὲ ὀφθαλμόν. 4.28 δυσχείμερος δὲ αὕτη ἡ καταλεχθεῖσα πᾶσα χώρη οὕτω δή τι ἐστί, ἔνθα τοὺς μὲν ὀκτὼ τῶν μηνῶν ἀφόρητος οἷος γίνεται κρυμός, ἐν τοῖσι ὕδωρ ἐκχέας πηλὸν οὐ ποιήσεις, πῦρ δὲ ἀνακαίων ποιήσεις πηλόν· 1 ἡ δὲ θάλασσα πήγνυται καὶ ὁ Βόσπορος πᾶς ὁ Κιμμέριος, καὶ ἐπὶ τοῦ κρυστάλλου οἱ ἐντὸς τάφρου Σκύθαι κατοικημένοι στρατεύονται καὶ τὰς ἁμάξας ἐπελαύνουσι πέρην ἐς τοὺς Σίνδους. οὕτω μὲν δὴ τοὺς ὀκτὼ μῆνας διατελέει χειμὼν ἐών, τοὺς δʼ ἐπιλοίπους τέσσερας ψύχεα αὐτόθι ἐστί. κεχώρισται δὲ οὗτος ὁ χειμὼν τοὺς τρόπους πᾶσι τοῖσι ἐν ἄλλοισι χωρίοισι γινομένοισι χειμῶσι, ἐν τῷ τὴν μὲν ὡραίην οὐκ ὕει λόγου ἄξιον οὐδέν, τὸ δὲ θέρος ὕων οὐκ ἀνιεῖ· βρονταί τε ἦμος τῇ ἄλλῃ γίνονται, τηνικαῦτα μὲν οὐ γίνονται, θέρεος δὲ ἀμφιλαφέες· ἢν δὲ χειμῶνος βροντὴ γένηται, ὡς τέρας νενόμισται θωμάζεσθαι. ὣς δὲ καὶ ἢν σεισμὸς γένηται ἤν τε θέρεος ἤν τε χειμῶνος ἐν τῇ Σκυθικῇ, τέρας νενόμισται. ἵπποι δὲ ἀνεχόμενοι φέρουσι τὸν χειμῶνα τοῦτον, ἡμίονοι δὲ οὐδὲ ὄνοι οὐκ ἀνέχονται ἀρχήν· τῇ δὲ ἄλλῃ ἵπποι μὲν ἐν κρυμῷ ἑστεῶτες ἀποσφακελίζουσι, ὄνοι δὲ καὶ ἡμίονοι ἀνέχονται. 4.29 δοκέει δέ μοι καὶ τὸ γένος τῶν βοῶν τὸ κόλον διὰ ταῦτα οὐ φύειν κέρεα αὐτόθι· μαρτυρέει δέ μοι τῇ γνώμῃ καὶ Ὁμήρου ἔπος ἐν Ὀδυσσείῃ ἔχον ὧδε, καὶ Λιβύην, ὅθι τʼ ἄρνες ἄφαρ κεραοὶ τελέθουσι, Hom. Od. 4.85 ὀρθῶς εἰρημένον, ἐν τοῖσι θερμοῖσι ταχὺ παραγίνεσθαι τὰ κέρεα, ἐν δὲ τοῖσι ἰσχυροῖσι ψύχεσι ἢ οὐ φύειν κέρεα τὰ κτήνεα ἀρχὴν ἡ φύοντα φύειν μόγις. 4.30 ἐνθαῦτα μέν νυν διὰ τὰ ψύχεα γίνεται ταῦτα. θωμάζω δέ ʽπροσθήκας γὰρ δή μοι ὁ λόγος ἐξ ἀρχῆς ἐδίζητὀ ὅτι ἐν τῇ Ἠλείῃ πάσῃ χώρῃ οὐ δυνέαται γίνεσθαι ἡμίονοι, οὔτε ψυχροῦ τοῦ χώρου ἐόντος οὔτε ἄλλου φανεροῦ αἰτίου οὐδενός. φασὶ δὲ αὐτοὶ Ἠλεῖοι ἐκ κατάρης τευ οὐ γίνεσθαι σφίσι ἡμιόνους, ἀλλʼ ἐπεὰν προσίῃ ἡ ὥρη κυΐσκεσθαι τὰς ἵππους, ἐξελαύνουσι ἐς τοὺς πλησιοχώρους αὐτάς, καὶ ἔπειτά σφι ἐν τῇ τῶν πέλας ἐπιεῖσι τοὺς ὄνους, ἐς οὗ ἂν σχῶσι αἱ ἵπποι ἐν γαστρί· ἔπειτα δὲ ἀπελαύνουσι. 4.31 περὶ δὲ τῶν πτερῶν τῶν Σκύθαι λέγουσι ἀνάπλεον εἶναι τὸν ἠέρα, καὶ τούτων εἵνεκα οὐκ οἷοί τε εἶναι οὔτε ἰδεῖν τὸ πρόσω τῆς ἠπείρου οὔτε διεξιέναι, τήνδε ἔχω περὶ αὐτῶν γνώμην· τὰ κατύπερθε ταύτης τῆς χώρης αἰεὶ νίφεται, ἐλάσσονι δὲ τοῦ θέρεος ἢ τοῦ χειμῶνος, ὥσπερ καὶ οἰκός. ἤδη ὦν ὅστις ἀγχόθεν χιόνα ἁδρὴν πίπτουσαν εἶδε οἶδε τὸ λέγω· ἔοικε γὰρ ἡ χιὼν πτεροῖσι καὶ διὰ τὸν χειμῶνα τοῦτον ἐόντα τοιοῦτον ἀνοίκητα τὰ πρὸς βορέην ἐστὶ τῆς ἠπείρου ταύτης. τὰ ὦν πτερὰ εἰκάζοντας τὴν χιόνα τοὺς Σκύθας τε καὶ τοὺς περιοίκους δοκέω λέγειν. ταῦτα μέν νυν τὰ λέγεται μακρότατα εἴρηται. 4.32 Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε. 4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου. 4.36 καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω· τὸν γὰρ περὶ Ἀβάριος λόγον τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, ὡς 1 τὸν ὀιστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δὲ εἰσὶ ὑπερβόρεοι τινὲς ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νοονεχόντως ἐξηγησάμενον· οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεύντων ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τις ἐστὶ ἐς γραφὴν ἑκάστη. 4.37 Πέρσαι οἰκέουσι κατήκοντες ἐπὶ τὴν νοτίην θάλασσαν τὴν, Ἐρυθρὴν καλεομένην, τούτων δὲ ὑπεροικέουσι πρὸς βορέην ἄνεμον Μῆδοι, Μήδων δὲ Σάσπειρες, Σασπείρων δὲ Κόλχοι κατήκοντες ἐπὶ τὴν βορηίην θάλασσαν, ἐς τὴν Φᾶσις ποταμὸς ἐκδιδοῖ. ταῦτα τέσσερα ἔθνεα οἰκέει ἐκ θαλάσσης ἐς θάλασσαν. 4.38 ἐνθεῦτεν δὲ τὸ πρὸς ἑσπέρης ἀκταὶ διφάσιαι ἀπʼ αὐτῆς κατατείνουσι ἐς θάλασσαν, τὰς ἐγὼ ἀπηγήσομαι· ἔνθεν μὲν ἡ ἀκτὴ ἡ ἑτέρη τὰ πρὸς βορέην ἀπὸ Φάσιος ἀρξαμένη παρατέταται ἐς θάλασσαν παρά τε τὸν Πόντον καὶ τὸν Ἑλλήσποντον μέχρι Σιγείου τοῦ Τρωικοῦ· τὰ δὲ πρὸς νότου ἡ αὐτὴ αὕτη ἀκτὴ ἀπὸ τοῦ Μυριανδικοῦ κόλπου τοῦ πρὸς Φοινίκῃ κειμένου τείνει τὰ ἐς θάλασσαν μέχρι Τριοπίου ἄκρης. οἰκέει δὲ ἐν τῇ ἀκτῇ ταύτῃ ἔθνεα ἀνθρώπων τριήκοντα. 4.39 αὕτη μέν νυν ἡ ἑτέρη τῶν ἀκτέων, ἡ δὲ δὴ ἑτέρη ἀπὸ Περσέων ἀρξαμένη παρατέταται ἐς τὴν Ἐρυθρὴν θάλασσαν, ἥ τε Περσικὴ καὶ ἀπὸ ταύτης ἐκδεκομένη ἡ Ἀσσυρίη καὶ ἀπὸ Ἀσσυρίης ἡ Ἀραβίη· λήγει δὲ αὕτη, οὐ λήγουσα εἰ μὴ νόμῳ, ἐς τὸν κόλπον τὸν Ἀράβιον, ἐς τὸν Δαρεῖος ἐκ τοῦ Νείλου διώρυχα ἐσήγαγε. μέχρι μέν νυν Φοινίκης ἀπὸ Περσέων χῶρος πλατὺς καὶ πολλός ἐστι· τὸ δὲ ἀπὸ Φοινίκης παρήκει διὰ τῆσδε τῆς θαλάσσης ἡ ἀκτὴ αὕτη παρά τε Συρίην τὴν Παλαιστίνην καὶ Αἴγυπτον, ἐς τὴν τελευτᾷ· ἐν τῇ ἔθνεα ἐστὶ τρία μοῦνα. 4.40 ταῦτα μὲν ἀπὸ Περσέων τὰ πρὸς ἑσπέρην τῆς Ἀσίης ἔχοντα ἐστί· τὰ δὲ κατύπερθε Περσέων καὶ Μήδων καὶ Σασπείρων καὶ Κόλχων, τὰ πρὸς ἠῶ τε καὶ ἥλιον ἀνατέλλοντα, ἔνθεν μὲν ἡ Ἐρυθρὴ παρήκει θάλασσα, πρὸς βορέω δὲ ἡ Κασπίη τε θάλασσα καὶ ὁ Ἀράξης ποταμός, ῥέων πρὸς ἥλιον ἀνίσχοντα. μέχρι δὲ τῆς Ἰνδικῆς οἰκέεται Ἀσίη· τὸ δὲ ἀπὸ ταύτης ἔρημος ἤδη τὸ πρὸς τὴν ἠῶ, οὐδὲ ἔχει οὐδεὶς φράσαι οἷον δή τι ἐστί. 4.41 τοιαύτη μὲν καὶ τοσαύτη ἡ Ἀσίη ἐστί, ἡ δὲ Λιβύη ἐν τῇ ἀκτῇ τῇ ἑτέρῃ ἐστί· ἀπὸ γὰρ Αἰγύπτου Λιβύη ἤδη ἐκδέκεται. κατὰ μέν νυν Αἴγυπτον ἡ ἀκτὴ αὕτη στεινή ἐστι· ἀπὸ γὰρ τῆσδε τῆς θαλάσσης ἐς τὴν Ἐρυθρὴν θάλασσαν δέκα μυριάδες εἰσὶ ὀργυιέων, αὗται δʼ ἂν εἶεν χίλιοι στάδιοι· τὸ δὲ ἀπὸ τοῦ στεινοῦ τούτου κάρτα πλατέα τυγχάνει ἐοῦσα ἡ ἀκτὴ ἥτις Λιβύη κέκληται. 4.42 θωμάζω ὦν τῶν διουρισάντων καὶ διελόντων Λιβύην τε καὶ Ἀσίην καὶ Εὐρώπην· οὐ γὰρ σμικρὰ τὰ διαφέροντα αὐτέων ἐστί· μήκεϊ μὲν γὰρ παρʼ ἀμφοτέρας παρήκει ἡ Εὐρώπη, εὔρεος δὲ πέρι οὐδὲ συμβάλλειν ἀξίη φαίνεταί μοι εἶναι. Λιβύη μὲν γὰρ δηλοῖ ἑωυτὴν 1 ἐοῦσα περίρρυτος, πλὴν ὅσον αὐτῆς πρὸς τὴν Ἀσίην οὐρίζει, Νεκῶ τοῦ Αἰγυπτίων βασιλέος πρώτου τῶν ἡμεῖς ἴδμεν καταδέξαντος· ὃς ἐπείτε τὴν διώρυχα ἐπαύσατο ὀρύσσων τὴν ἐκ τοῦ Νείλου διέχουσαν ἐς τὸν Ἀράβιον κόλπον, ἀπέπεμψε Φοίνικας ἄνδρας πλοίοισι, ἐντειλάμενος ἐς τὸ ὀπίσω διʼ Ἡρακλέων στηλέων ἐκπλέειν ἕως ἐς τὴν βορηίην θάλασσαν καὶ οὕτω ἐς Αἴγυπτον ἀπικνέεσθαι. ὁρμηθέντες ὦν οἱ Φοίνικες ἐκ τῆς Ἐρυθρῆς θαλάσσης ἔπλεον τὴν νοτίην θάλασσαν· ὅκως δὲ γίνοιτο φθινόπωρον προσσχόντες ἂν σπείρεσκον τὴν γῆν, ἵνα ἑκάστοτε τῆς Λιβύης πλέοντες γινοίατο, καὶ μένεσκον τὸν ἄμητον· θερίσαντες δʼ ἂν τὸν σῖτον ἔπλεον, ὥστε δύο ἐτέων διεξελθόντων τρίτῳ ἔτεϊ κάμψαντες Ἡρακλέας στήλας ἀπίκοντο ἐς Αἴγυπτον. καὶ ἔλεγον ἐμοὶ μὲν οὐ πιστά, ἄλλῳ δὲ δή τεῳ, ὡς περιπλώοντες τὴν Λιβύην τὸν ἥλιον ἔσχον ἐς τὰ δεξιά. 4.43 οὕτω μὲν αὕτη ἐγνώσθη τὸ πρῶτον, μετὰ δὲ Καρχηδόνιοι εἰσὶ οἱ λέγοντες· ἐπεὶ Σατάσπης γε ὁ Τεάσπιος ἀνὴρ Ἀχαιμενίδης οὐ περιέπλωσε Λιβύην, ἐπʼ αὐτὸ τοῦτο πεμφθείς, ἀλλὰ δείσας τό τε μῆκος τοῦ πλόου καὶ τὴν ἐρημίην ἀπῆλθε ὀπίσω, οὐδʼ ἐπετέλεσε τὸν ἐπέταξε οἱ ἡ μήτηρ ἄεθλον. θυγατέρα γὰρ Ζωπύρου τοῦ Μεγαβύζου ἐβιήσατο παρθένον· ἔπειτα μέλλοντος αὐτοῦ διὰ ταύτην τὴν αἰτίην ἀνασκολοπιεῖσθαι ὑπὸ Ξέρξεω βασιλέος, ἡ μήτηρ τοῦ Σατάσπεος ἐοῦσα Δαρείου ἀδελφεὴ παραιτήσατο, φᾶσά οἱ αὐτὴ μέζω ζημίην ἐπιθήσειν ἤ περ ἐκεῖνον· Λιβύην γάρ οἱ ἀνάγκην ἔσεσθαι περιπλώειν, ἐς ὃ ἂν ἀπίκηται περιπλέων αὐτὴν ἐς τὸν Ἀράβιον κόλπον. συγχωρήσαντος δὲ Ξέρξεω ἐπὶ τούτοισι, ὁ Σατάσπης ἀπικόμενος ἐς Αἴγυπτον καὶ λαβὼν νέα τε καὶ ναύτας παρὰ τούτων ἔπλεε ἐπὶ Ἡρακλέας στήλας· διεκπλώσας δὲ καὶ κάμψας τὸ ἀκρωτήριον τῆς Λιβύης τῷ οὔνομα Σολόεις ἐστί, ἔπλεε πρὸς μεσαμβρίην· περήσας δὲ θάλασσαν πολλὴν ἐν πολλοῖσι μησί, ἐπείτε τοῦ πλεῦνος αἰεὶ ἔδεε, ἀποστρέψας ὀπίσω ἀπέπλεε ἐς Αἴγυπτον. ἐκ δὲ ταύτης ἀπικόμενος παρὰ βασιλέα Ξέρξεα ἔλεγε φὰς τὰ προσωτάτω ἀνθρώπους μικροὺς παραπλέειν ἐσθῆτι φοινικηίῃ διαχρεωμένους, οἳ ὅκως σφεῖς καταγοίατο τῇ νηὶ φεύγεσκον πρὸς τὰ ὄρεα λείποντες τὰς πόλιας· αὐτοὶ δὲ ἀδικέειν οὐδὲν ἐσιόντες, βρωτὰ δὲ μοῦνα ἐξ αὐτέων λαμβάνειν. τοῦ δὲ μὴ περιπλῶσαι Λιβύην παντελέως αἴτιον τόδε ἔλεγε, τὸ πλοῖον τὸ πρόσω οὐ δυνατὸν ἔτι εἶναι προβαίνειν ἀλλʼ ἐνίσχεσθαι. Ξέρξης δὲ οὔ οἱ συγγινώσκων λέγειν ἀληθέα οὐκ ἐπιτελέσαντά τε τὸν προκείμενον ἄεθλον ἀνεσκολόπισε, τὴν ἀρχαίην δίκην ἐπιτιμῶν. τούτου δὲ τοῦ Σατάσπεος εὐνοῦχος ἀπέδρη ἐς Σάμον, ἐπείτε ἐπύθετο τάχιστα τὸν δεσπότεα τετελευτηκότα, ἔχων χρήματα μεγάλα, τὰ Σάμιος ἀνὴρ κατέσχε, τοῦ ἐπιστάμενος τὸ οὔνομα ἑκὼν ἐπιλήθομαι. 4.44 τῆς δὲ Ἀσίης τὰ πολλὰ ὑπὸ Δαρείου ἐξευρέθη, ὃς βουλόμενος Ἰνδὸν ποταμόν, ὃς κροκοδείλους δεύτερος οὗτος ποταμῶν πάντων παρέχεται, τοῦτον τὸν ποταμὸν εἰδέναι τῇ ἐς θάλασσαν ἐκδιδοῖ, πέμπει πλοίοισι ἄλλους τε τοῖσι ἐπίστευε τὴν ἀληθείην ἐρέειν καὶ δὴ καὶ Σκύλακα ἄνδρα Καρυανδέα. οἳ δὲ ὁρμηθέντες ἐκ Κασπατύρου τε πόλιος καὶ τῆς Πακτυικῆς γῆς ἔπλεον κατὰ ποταμὸν πρὸς ἠῶ τε καὶ ἡλίου ἀνατολὰς ἐς θάλασσαν, διὰ θαλάσσης δὲ πρὸς ἑσπέρην πλέοντες τριηκοστῷ μηνὶ ἀπικνέονται ἐς τοῦτον τὸν χῶρον ὅθεν ὁ Αἰγυπτίων βασιλεὺς τοὺς Φοίνικας τοὺς πρότερον εἶπα ἀπέστειλε περιπλώειν Λιβύην. μετὰ δὲ τούτους περιπλώσαντας Ἰνδούς τε κατεστρέψατο Δαρεῖος καὶ τῇ θαλάσσῃ ταύτῃ ἐχρᾶτο. οὕτω καὶ τῆς Ἀσίης, πλὴν τὰ πρὸς ἥλιον ἀνίσχοντα, τὰ ἄλλα ἀνεύρηται ὃμοια παρεχομένη τῇ Λιβύῃ. 4.45 ἡ δὲ Εὐρώπη πρὸς οὐδαμῶν φανερή ἐστι γινωσκομένη, οὔτε τὰ πρὸς ἥλιον ἀνατέλλοντα οὔτε τὰ πρὸς βορέην, εἰ περίρρυτος ἐστί· μήκεϊ δὲ γινώσκεται παρʼ ἀμφοτέρας παρήκουσα. οὐδʼ ἔχω συμβαλέσθαι ἐπʼ ὅτευ μιῇ ἐούσῃ γῇ οὐνόματα τριφάσια κέεται ἐπωνυμίας ἔχοντα γυναικῶν, καὶ οὐρίσματα αὐτῇ Νεῖλός τε ὁ Αἰγύπτιος ποταμὸς ἐτέθη καὶ Φᾶσις ὁ Κόλχος ʽοἳ δὲ Τάναιν ποταμὸν τὸν Μαιήτην καὶ πορθμήια τὰ Κιμμέρια λέγουσἰ, οὐδὲ τῶν διουρισάντων τὰ οὐνόματα πυθέσθαι, καὶ ὅθεν ἔθεντο τὰς ἐπωνυμίας. ἤδη γὰρ Λιβύη μὲν ἐπὶ Λιβύης λέγεται ὑπὸ τῶν πολλῶν Ἑλλήνων ἔχειν τὸ οὔνομα γυναικὸς αὐτόχθονος, ἡ δὲ Ἀσίη ἐπὶ τῆς Προμηθέος γυναικὸς τὴν ἐπωνυμίην. καὶ τούτου μὲν μεταλαμβάνονται τοῦ οὐνόματος Λυδοί, φάμενοι ἐπὶ Ἀσίεω τοῦ Κότυος τοῦ Μάνεω κεκλῆσθαι τὴν Ἀσίην, ἀλλʼ οὐκ ἐπὶ τῆς Προμηθέος Ἀσίης. ἀπʼ ὅτευ καὶ τὴν ἐν Σάρδισι φυλὴν κεκλῆσθαι Ἀσιάδα. ἡ δὲ δὴ Εὐρώπη οὔτε εἰ περίρρυτος ἐστὶ γινώσκεται πρὸς οὐδαμῶν ἀνθρώπων, οὔτε ὁκόθεν τὸ οὔνομα ἔλαβε τοῦτο, οὔτε ὅστις οἱ ἦν ὁ θέμενος φαίνεται, εἰ μὴ ἀπὸ τῆς Τυρίης φήσομεν Εὐρώπης λαβεῖν τὸ οὔνομα τὴν χώρην· πρότερον δὲ ἦν ἄρα ἀνώνυμος ὥσπερ αἱ ἕτεραι. ἀλλʼ αὕτη γε ἐκ τῆς Ἀσίης τε φαίνεται ἐοῦσα καὶ οὐκ ἀπικομένη ἐς τὴν γῆν ταύτην ἥτις νῦν ὑπὸ Ἑλλήνων Εὐρώπη καλέεται, ἀλλʼ ὅσον ἐκ Φοινίκης ἐς Κρήτην, ἐκ Κρήτης δὲ ἐς Λυκίην. ταῦτα μέν νυν ἐπὶ τοσοῦτον εἰρήσθω· τοῖσι γὰρ νομιζομένοισι αὐτῶν χρησόμεθα. 4.46 ὁ δὲ Πόντος ὁ Εὔξεινος, ἐπʼ ὃν ἐστρατεύετο ὁ Δαρεῖος, χωρέων πασέων παρέχεται ἔξω τοῦ Σκυθικοῦ ἔθνεα ἀμαθέστατα. οὔτε γὰρ ἔθνος τῶν ἐντὸς τοῦ Πόντου οὐδὲν ἔχομεν προβαλέσθαι σοφίης πέρι οὔτε ἄνδρα λόγιον οἴδαμεν γενόμενον, πάρεξ τοῦ Σκυθικοῦ ἔθνεος καὶ Ἀναχάρσιος. τῷ δὲ Σκυθικῶ γένει ἓν μὲν τὸ μέγιστον τῶν ἀνθρωπηίων πρηγμάτων σοφώτατα πάντων ἐξεύρηται τῶν ἡμεῖς ἴδμεν, τὰ μέντοι ἄλλα οὐκ ἄγαμαι· τὸ δὲ μέγιστον οὕτω σφι ἀνεύρηται ὥστε ἀποφυγεῖν τε μηδένα ἐπελθόντα ἐπὶ σφέας, μὴ βουλομένους τε ἐξευρεθῆναι καταλαβεῖν μὴ οἷον τε εἶναι. τοῖσι γὰρ μήτε ἄστεα μήτε τείχεα ἡ ἐκτισμένα, ἀλλὰ φερέοικοι ἐόντες πάντες ἔωσι ἱπποτοξόται, ζῶντες μὴ ἀπʼ ἀρότου ἀλλʼ ἀπὸ κτηνέων, οἰκήματα τε σφι ᾖ ἐπὶ ζευγέων, κῶς οὐκ ἂν εἴησαν οὗτοι ἄμαχοί τε καὶ ἄποροι προσμίσγειν; 4.47 ἐξεύρηται δέ σφι ταῦτα τῆς τε γῆς ἐούσης ἐπιτηδέης καὶ τῶν ποταμῶν ἐόντων σφι συμμάχων. ἥ τε γὰρ γῆ ἐοῦσα πεδιὰς αὕτη ποιώδης τε καὶ εὔυδρος ἐστί, ποταμοί τε διʼ αὐτῆς ῥέουσι οὐ πολλῷ τεῳ ἀριθμὸν ἐλάσσονες τῶν ἐν Αἰγύπτῳ διωρύχων. ὅσοι δὲ ὀνομαστοί τε εἰσὶ αὐτῶν καὶ προσπλωτοὶ ἀπὸ θαλάσσης, τούτους ὀνομανέω 1 Ἴστρος μὲν πεντάστομος, μετὰ δὲ Τύρης τε καὶ Ὕπανις καὶ Βορυσθένης καὶ Παντικάπης καὶ Ὑπάκυρις καὶ Γέρρος καὶ Τάναϊς. ῥέουσι δὲ οἵδε κατὰ τάδε. 4.48 Ἴστρος μέν, ἐὼν μέγιστος ποταμῶν πάντων τῶν ἡμεῖς ἴδμεν, ἴσος αἰεὶ αὐτὸς ἑωυτῷ ῥέει καὶ θέρεος καὶ χειμῶνος, πρῶτος δὲ τὸ ἀπʼ ἑσπέρης τῶν ἐν τῇ Σκυθικῇ ῥέων κατὰ τοιόνδε μέγιστος γέγονε· ποταμῶν καὶ ἄλλων ἐς αὐτὸν ἐκδιδόντων εἰσὶ δὴ οἵδε οἱ μέγαν αὐτὸν ποιεῦντες, διὰ μέν γε τῆς Σκυθικῆς χώρης πέντε μὲν οἱ ῥέοντες, τὸν τε Σκύθαι Πόρατα καλέουσι Ἑλλήνες δὲ Πυρετόν, καὶ ἄλλος Τιάραντος καὶ Ἄραρος τε καὶ Νάπαρις καὶ Ὀρδησσός. ὁ μὲν πρῶτος λεχθεὶς τῶν ποταμῶν μέγας καὶ πρὸς ἠῶ ῥέων ἀνακοινοῦται τῷ Ἴστρῳ τὸ ὕδωρ, ὁ δὲ δεύτερος λεχθεὶς Τιάραντος πρὸς ἑσπέρης τε μᾶλλον καὶ ἐλάσσων, ὁ δὲ δὴ Ἄραρός τε καὶ ὁ Νάπαρις καὶ ὁ Ὀρδησσὸς καὶ μέσου τούτων ἰόντες ἐσβάλλουσι ἐς τὸν Ἴστρον. 4.49 οὗτοι μὲν αὐθιγενέες Σκυθικοὶ ποταμοὶ συμπληθύουσι αὐτόν, ἐκ δὲ Ἀγαθύρσων Μάρις ποταμὸς ῥέων συμμίσγεται τῷ Ἴστρῳ, ἐκ δὲ τοῦ Αἵμου τῶν κορυφέων τρεῖς ἄλλοι μεγάλοι ῥέοντες πρὸς βορέην ἄνεμον ἐσβάλλουσι ἐς αὐτόν, Ἄτλας καὶ Αὔρας καὶ Τίβισις. διὰ δὲ Θρηίκης καὶ Θρηίκων τῶν Κροβύζων ῥέοντες Ἄθρυς καὶ Νόης καὶ Ἀρτάνης ἐκδιδοῦσι ἐς τὸν Ἴστρον· ἐκ δὲ Παιόνων καὶ ὄρεος Ῥοδόπης Κίος ποταμὸς μέσον σχίζων τὸν Αἷμον ἐκδιδοῖ ἐς αὐτόν. ἐξ Ἰλλυριῶν δὲ ῥέων πρὸς βορέην ἄνεμον Ἄγγρος ποταμὸς ἐσβάλλει ἐς πεδίον τὸ Τριβαλλικὸν καὶ ἐς ποταμὸν Βρόγγον, ὁ δὲ Βρόγγος ἐς τὸν Ἴστρον· οὕτω ἀμφοτέρους ἐόντας μεγάλους ὁ Ἴστρος δέκεται. ἐκ δὲ τῆς κατύπερθε χώρης Ὀμβρικῶν Κάρπις ποταμὸς καὶ ἄλλος Ἄλπις ποταμὸς πρὸς βορέην ἄνεμον καὶ οὗτοι ῥέοντες ἐκδιδοῦσι ἐς αὐτόν· ῥέει γὰρ δὴ διὰ πάσης τῆς Εὐρώπης ὁ Ἴστρος, ἀρξάμενος ἐκ Κελτῶν, οἳ ἔσχατοι πρὸς ἡλίου δυσμέων μετὰ Κύνητας οἰκέουσι τῶν ἐν τῇ Εὐρώπη· ῥέων δὲ διὰ πάσης τῆς Εὐρώπης ἐς τὰ πλάγια τῆς Σκυθίης ἐσβάλλει. 4.50 τούτων ὦν τῶν καταλεχθέντων καὶ ἄλλων πολλῶν συμβαλλομένων τὸ σφέτερον ὕδωρ γίνεται ὁ Ἴστρος ποταμῶν μέγιστος, ἐπεὶ ὕδωρ γε ἓν πρὸς ἓν συμβάλλειν ὁ Νεῖλος πλήθει ἀποκρατέει. ἴσος δὲ γὰρ δὴ τοῦτον οὔτε ποταμὸς οὔτε κρήνη οὐδεμία ἐσδιδοῦσα ἐς πλῆθός οἱ συμβάλλεται. ἴσος δὲ αἰεὶ ῥέει ἐν τε θέρει καὶ χειμῶνι ὁ Ἴστρος κατὰ τοιόνδε τι, ὡς ἐμοὶ δοκέει· τοῦ μὲν χειμῶνος ἐστὶ ὅσος περ ἐστι, ὀλίγῳ τε μέζων τῆς ἑωυτοῦ φύσιος γίνεται· ὕεται γὰρ ἡ γῆ αὕτη τοῦ χειμῶνος πάμπαν ὀλίγῳ, νιφετῷ δὲ πάντα χρᾶται· τοῦ δὲ θέρεος ἡ χιὼν ἡ ἐν τῷ χειμῶνι πεσοῦσα, ἐοῦσα ἀμφιλαφής, τηκομένη πάντοθεν ἐσδιδοῖ ἐς τὸν Ἴστρον. αὕτη τε δὴ ἡ χιὼν ἐσδιδοῦσα ἐς αὐτὸν συμπληθύει καὶ ὄμβροι πολλοί τε καὶ λάβροι σὺν αὐτῇ· ὕει γὰρ δὴ τὸ θέρος. ὅσω δὲ πλέον ἐπʼ ἑωυτὸν ὕδωρ ὁ ἥλιος ἐπέλκεται ἐν τῶ θέρει ἢ ἐν τῷ χειμῶνι, τοσούτῳ τὰ συμμισγόμενα τῷ Ἴστρῳ πολλαπλήσια ἐστὶ τοῦ θέρεος ἤ περ τοῦ χειμῶνος· ἀντιτιθέμενα δὲ ταῦτα ἀντισήκωσις γίνεται, ὥστε ἴσον μιν αἰεὶ φαίνεσθαι ἐόντα. 4.51 εἷς μὲν δὴ τῶν ποταμῶν τοῖσι Σκύθῃσι ἐστὶ ὁ Ἴστρος, μετὰ δὲ τοῦτον Τύρης, ὃς ἀπὸ βορέω μὲν ἀνέμου ὁρμᾶται, ἄρχεται δὲ ῥέων ἐκ λίμνης μεγάλης ἣ οὐρίζει τήν τε Σκυθικὴν καὶ Νευρίδα γῆν. ἐπὶ δὲ τῷ στόματι αὐτοῦ κατοίκηνται Ἕλληνες οἳ Τυρῖται καλέονται. 4.52 τρίτος δὲ Ὕπανις ποταμὸς ὁρμᾶται μὲν ἐκ τῆς Σκυθικῆς, ῥέει δὲ ἐκ λίμνης μεγάλης τὴν πέριξ νέμονται ἵπποι ἄγριοι λευκοί· καλέεται δὲ ἡ λίμνη αὕτη ὀρθῶς μήτηρ Ὑπάνιος. ἐκ ταύτης ὦν ἀνατέλλων ὁ Ὕπανις ποταμὸς ῥέει ἐπὶ μὲν πέντε ἡμερέων πλόον βραχὺς καὶ γλυκύς ἐστι, ἀπὸ δὲ τούτου πρὸς θαλάσσης τεσσέρων ἡμερέων πλόον πικρὸς δεινῶς· ἐκδιδοῖ γὰρ ἐς αὐτὸν κρήνη πικρή, οὕτω δή τι ἐοῦσα πικρή, ἣ μεγάθει σμικρὴ ἐοῦσα κιρνᾷ τὸν Ὕπανιν ἐόντα ποταμὸν ἐν ὀλίγοισι μέγαν. ἔστι δὲ ἡ κρήνη αὕτη ἐν οὔροισι χώρης τῆς τε ἀροτήρων Σκυθέων καὶ Ἀλαζόνων· οὔνομα δὲ τῇ κρήνῃ καὶ ὅθεν ῥέει τῷ χώρῳ σκυθιστὶ μὲν Ἐξαμπαῖος, κατὰ δὲ τὴν Ἑλλήνων γλῶσσαν Ἱραὶ ὁδοί. συνάγουσι δὲ τὰ τέρματα ὅ τε Τύρης καὶ ὁ Ὕπανις κατὰ Ἀλαζόνας, τὸ δὲ ἀπὸ τούτου ἀποστρέψας ἑκάτερος ῥέει εὐρύνων τὸ μέσον. 4.53 τέταρτος δὲ Βορυσθένης ποταμός, ὃς ἐστί τε μέγιστος μετὰ Ἴστρον τούτων καὶ πολυαρκέστατος κατὰ γνώμας τὰς ἡμετέρας οὔτι μοῦνον τῶν Σκυθικῶν ποταμῶν ἀλλὰ καὶ τῶν ἄλλων ἁπάντων, πλὴν Νείλου τοῦ Αἰγυπτίου· τούτῳ γὰρ οὐκ οἷά τε ἐστὶ συμβαλεῖν ἄλλον ποταμόν· τῶν δὲ λοιπῶν Βορυσθένης ἐστὶ πολυαρκέστατος, ὃς νομάς τε καλλίστας καὶ εὐκομιδεστάτας κτήνεσι παρέχεται ἰχθύας τε ἀρίστους διακριδὸν καὶ πλείστους, πίνεσθαι τε ἥδιστος ἐστί, ῥέει τε καθαρὸς παρὰ θολεροῖσι, σπόρος τε παρʼ αὐτὸν ἄριστος γίνεται, ποίη τε, τῇ οὐ σπείρεται ἡ χώρη, βαθυτάτη· ἅλες τε ἐπὶ τῷ στόματι αὐτοῦ αὐτόματοι πήγνυνται ἄπλετοι· κήτεά τε μεγάλα ἀνάκανθα, τὰ ἀντακαίους καλέουσι, παρέχεται ἐς ταρίχευσιν, ἄλλα τε πολλὰ θωμάσαι ἄξια. μέχρι μέν νυν Γερρέων χώρου, ἐς τὸν τεσσεράκοντα ἡμερέων πλόος ἐστί, γινώσκεται ῥέων ἀπὸ βορέω ἀνέμου· τὸ δὲ κατύπερθε διʼ ὧν ῥέει ἀνθρώπων οὐδεὶς ἔχει φράσαι· φαίνεται δὲ ῥέων διʼ ἐρήμου ἐς τῶν γεωργῶν Σκυθέων τὴν χώρην· οὗτοι γὰρ οἱ Σκύθαι παρʼ αὐτὸν ἐπὶ δέκα ἡμερέων πλόον νέμονται. μούνου δὲ τούτου τοῦ ποταμοῦ καὶ Νείλου οὐκ ἔχω φράσαι τὰς πηγάς, δοκέω δέ, οὐδὲ οὐδεὶς Ἑλλήνων. ἀγχοῦ τε δὴ θαλάσσης ὁ Βορυσθένης ῥέων γίνεται καὶ οἱ συμμίσγεται ὁ Ὕπανις ἐς τὠυτὸ ἕλος ἐκδιδούς. τὸ δὲ μεταξὺ τῶν ποταμῶν τούτων, ἐὸν ἔμβολον τῆς χώρης, Ἱππόλεω ἄκρη καλέεται, ἐν δὲ αὐτῷ, ἱρὸν Δήμητρος ἐνίδρυται· πέρην δὲ τοῦ ἱροῦ ἐπὶ τῷ Ὑπάνι Βορυσθενεῗται κατοίκηνται. 4.54 ταῦτα μὲν τὰ ἀπὸ τούτων τῶν ποταμῶν, μετὰ δὲ τούτους πέμπτος ποταμὸς ἄλλος, τῷ οὔνομα Παντικάπης, ῥέει μὲν καὶ οὗτος ἀπὸ βορέω τε καὶ ἐκ λίμνης, καὶ τὸ μεταξὺ τούτου τε καὶ τοῦ Βορυσθένεος νέμονται οἱ γεωργοὶ Σκύθαι, ἐκδιδοῖ δὲ ἐς τὴν Ὑβλαίην, παραμειψάμενος δὲ ταύτην τῷ Βορυσθένεϊ συμμίσγεται. 4.55 ἕκτος δὲ Ὑπάκυρις ποταμός, ὃς ὁρμᾶται μὲν ἐκ λίμνης, διὰ μέσων δὲ τῶν νομάδων Σκυθέων ῥέων ἐκδιδοῖ κατὰ Καρκινῖτιν πόλιν, ἐς δεξιὴν ἀπέργων τήν τε Ὑλαίην καὶ τὸν Ἀχιλλήιον δρόμον καλεόμενον. 4.56 ἕβδομος δὲ Γέρρος ποταμὸς ἀπέσχισται μὲν ἀπὸ τοῦ Βορυσθένεος κατὰ τοῦτο τῆς χώρης ἐς ὃ γινώσκεται ὁ Βορυσθένης· ἀπέσχισται μέν νυν ἐκ τούτου τοῦ χώρου, οὔνομα δὲ ἔχει τό περ ὁ χῶρος αὐτός, Γέρρος, ῥέων δὲ ἐς θάλασσαν οὐρίζει τήν τε τῶν νομάδων χώρην καὶ τὴν τῶν βασιληίων Σκυθέων, ἐκδιδοῖ δὲ ἐς τὸν Ὑπάκυριν. 4.57 ὄγδοος δὲ δὴ Τάναϊς ποταμός, ὃς ῥέει τἀνέκαθεν ἐκ λίμνης μεγάλης ὁρμώμενος, ἐκδιδοῖ δὲ ἐς μέζω ἔτι λίμνην καλεόμενον Μαιῆτιν, ἣ οὐρίζει Σκύθας τε τοὺς βασιληίους καὶ Σαυρομάτας. ἐς δὲ Τάναϊν τοῦτον ἄλλος ποταμὸς ἐσβάλλει τῷ οὔνομα ἐστὶ Ὕργις. 4.58 τοῖσι μὲν δὴ ὀνομαστοῖσι ποταμοῖσι οὕτω δή τι οἱ Σκύθαι ἐσκευάδαται, τοῖσι δὲ κτήνεσι ἡ ποίη ἀναφυομένη ἐν τῇ Σκυθικῆ ἐστι ἐπιχολωτάτη πασέων ποιέων τῶν ἡμεῖς ἴδμεν· ἀνοιγομένοισι δὲ τοῖσι κτήνεσι ἐστὶ σταθμώσασθαι ὅτι τοῦτο οὕτω ἔχει. 4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι. 4.60 θυσίη δὲ ἡ αὐτὴ πᾶσι κατέστηκε περὶ πάντα τὰ ἱρὰ ὁμοίως, ἐρδομένη ὧδε· τὸ μὲν ἱρήιον αὐτὸ ἐμπεποδισμένον τοὺς ἐμπροσθίους πόδας ἔστηκε, ὁ δὲ θύων ὄπισθε τοῦ κτήνεος ἑστεὼς σπάσας τὴν ἀρχὴν τοῦ στρόφου καταβάλλει μιν, πίπτοντος δὲ τοῦ ἱρηίου ἐπικαλέει τὸν θεὸν τῷ ἂν θύῃ, καὶ ἔπειτα βρόχῳ περὶ ὦν ἔβαλε τὸν αὐχένα, σκυταλίδα δὲ ἐμβαλὼν περιάγει καὶ ἀποπνίγει, οὔτε πῦρ ἀνακαύσας οὔτε καταρξάμενος οὔτʼ ἐπισπείσας· ἀποπνίξας δὲ καὶ ἀποδείρας τρέπεται πρὸς ἕψησιν. 4.61 τῆς δὲ γῆς τῆς Σκυθικῆς αἰνῶς ἀξύλου ἐούσης ὧδε σφι ἐς τὴν ἕψησιν τῶν κρεῶν ἐξεύρηται· ἐπειδὰν ἀποδείρωσι τὰ ἱρήια, γυμνοῦσι τὰ ὀστέα τῶν κρεῶν, ἔπειτα ἐσβάλλουσι, ἢν μὲν τύχωσι ἔχοντες, ἐς λέβητας ἐπιχωρίους, μάλιστα Λεσβίοισι κρητῆρσι προσεικέλους, χωρὶς ἢ ὅτι πολλῷ μέζονας· ἐς τούτους ἐσβάλλοντες ἕψουσι ὑποκαίοντες τὰ ὀστέα τῶν ἱρηίων. ἢν δὲ μή σφι παρῇ, ὁ λέβης, οἳ δὲ ἐς τὰς γαστέρας τῶν ἱρηίων ἐσβάλλοντες τὰ κρέα πάντα καὶ παραμίξαντες ὕδωρ ὑποκαίουσι τὰ ὀστέα· τὰ δὲ αἴθεται κάλλιστα, αἱ δὲ γαστέρες χωρέουσι εὐπετέως τὰ κρέα ἐψιλωμένα τῶν ὀστέων· καὶ οὕτω βοῦς τε ἑωυτὸν ἐξέψει καὶ τἆλλα ἱρήια ἑωυτὸ ἕκαστον. ἐπεὰν δὲ ἑψηθῇ τὰ κρέα, ὁ θύσας τῶν κρεῶν καὶ τῶν σπλάγχνων ἀπαρξάμενος ῥίπτει ἐς τὸ ἔμπροσθε. θύουσι δὲ καὶ τὰ ἄλλα πρόβατα καὶ ἵππους μάλιστα. 4.62 τοῖσι μὲν δὴ ἄλλοισι τῶν θεῶν οὕτω θύουσι καὶ ταῦτα τῶν κτηνέων, τῷ δὲ Ἄρεϊ ὧδε. κατὰ νομοὺς ἑκάστους τῶν ἀρχέων ἐσίδρυται σφι Ἄρεος ἱρὸν τοιόνδε φρυγάνων φάκελοι συννενέαται ὅσον τʼ ἐπὶ σταδίους τρεῖς μῆκος καὶ εὖρος, ὕψος δὲ ἔλασσον· ἄνω δὲ τούτου τετράγωνον ἄπεδον πεποίηται, καὶ τὰ μὲν τρία τῶν κώλων ἐστὶ ἀπότομα, κατὰ δὲ τὸ ἓν ἐπιβατόν. ἔτεος δὲ ἑκάστου ἁμάξας πεντήκοντα καὶ ἑκατὸν ἐπινέουσι φρυγάνων· ὑπονοστέει γὰρ δὴ αἰεὶ ὑπὸ τῶν χειμώνων. ἐπὶ τούτου δὴ τοῦ σηκοῦ ἀκινάκης σιδήρεος ἵδρυται ἀρχαῖος ἑκάστοισι, καὶ τοῦτʼ ἐστὶ τοῦ Ἄρεος τὸ ἄγαλμα. τούτῳ δὲ τῷ ἀκινάκῃ θυσίας ἐπετείους προσάγουσι προβάτων καὶ ἵππων, καὶ δὴ καὶ τοῖσιδʼ ἔτι πλέω θύουσι ἢ τοῖσι ἄλλοισι θεοῖσι· ὅσους ἂν τῶν πολεμίων ζωγρήσωσι, ἀπὸ τῶν ἑκατὸν ἀνδρῶν ἄνδρα θύουσι τρόπῳ οὐ τῷ αὐτῷ καὶ τὰ πρόβατα, ἀλλʼ ἑτεροίῳ. ἐπεὰν γὰρ οἶνον ἐπισπείσωσι κατὰ τῶν κεφαλέων, ἀποσφάζουσι τοὺς ἀνθρώπους ἐς ἄγγος καὶ ἔπειτα ἀνενείκαντες ἄνω ἐπὶ τὸν ὄγκον τῶν φρυγάνων καταχέουσι τὸ αἷμα τοῦ ἀκινάκεω. ἄνω μὲν δὴ φορέουσι τοῦτο, κάτω δὲ παρὰ τὸ ἱρὸν ποιεῦσι τάδε· τῶν ἀποσφαγέντων ἀνδρῶν τοὺς δεξιοὺς ὤμους πάντας ἀποταμόντες σὺν τῇσι χερσὶ ἐς τὸν ἠέρα ἱεῖσι, καὶ ἔπειτα καὶ τὰ ἄλλα ἀπέρξαντες ἱρήια ἀπαλλάσσονται. χεὶρ δὲ τῇ ἂν πέσῃ κέεται, καὶ χωρὶς ὁ νεκρός. 4.63 θυσίαι μέν νυν αὗταί σφι κατεστᾶσι. ὑσὶ δὲ οὗτοι οὐδὲν νομίζουσι, οὐδὲ τρέφειν ἐν τῇ χώρῃ τὸ παράπαν θέλουσι. 4.64 τὰ δʼ ἐς πόλεμον ἔχοντα ὧδέ σφι διακέαται· ἐπεὰν τὸν πρῶτον ἄνδρα καταβάλῃ ἀνὴρ Σκύθης, τοῦ αἵματος ἐμπίνει, ὅσους δʼ ἂν φονεύσῃ ἐν τῇ μάχῃ, τούτων τὰς κεφαλὰς ἀποφέρει τῷ βασιλέι. ἀπενείκας μὲν γὰρ κεφαλὴν τῆς ληίης μεταλαμβάνει τὴν ἂν λάβωσι, μὴ ἐνείκας δὲ οὔ. ἀποδείρει δὲ αὐτὴν τρόπῳ τοιῷδε· περιταμὼν κύκλῳ περὶ τὰ ὦτα καὶ λαβόμενος τῆς κεφαλῆς ἐκσείει, μετὰ δὲ σαρκίσας βοὸς πλευρῇ δέψει τῇσι χερσί, ὀργάσας δὲ αὐτὸ ἅτε χειρόμακτρον ἔκτηται, ἐκ δὲ τῶν χαλινῶν τοῦ ἵππου τὸν αὐτὸς ἐλαύνει, ἐκ τούτου ἐξάπτει καὶ ἀγάλλεται· ὃς γὰρ ἂν πλεῖστα δέρματα χειρόμακτρα ἔχῃ, ἀνὴρ ἄριστος οὗτος κέκριται. πολλοὶ δὲ αὐτῶν ἐκ τῶν ἀποδερμάτων καὶ χλαίνας ἐπείνυσθαι ποιεῦσι, συρράπτοντες κατά περ βαίτας. πολλοὶ δὲ ἀνδρῶν ἐχθρῶν τὰς δεξιὰς χεῖρας νεκρῶν ἐόντων ἀποδείραντες αὐτοῖσι ὄνυξι καλύπτρας τῶν φαρετρέων ποιεῦνται. δέρμα δὲ ἀνθρώπου καὶ παχὺ καὶ λαμπρὸν ἦν ἄρα, σχεδὸν δερμάτων πάντων λαμπρότατον λευκότητι. πολλοὶ δὲ καὶ ὅλους ἄνδρας ἐκδείραντες καὶ διατείναντες ἐπὶ ξύλων ἐπʼ ἵππων περιφέρουσι. 4.65 ταῦτα μὲν δὴ οὕτω σφι νενόμισται, αὐτὰς δὲ τὰς κεφαλάς, οὔτι πάντων ἀλλὰ τῶν ἐχθίστων, ποιεῦσι τάδε· ἀποπρίσας ἕκαστος πᾶν τὸ ἔνερθε τῶν ὀφρύων ἐκκαθαίρει· καὶ ἢν μὲν ᾖ πένης, ὁ δὲ ἔξωθεν ὠμοβοέην μούνην περιτείνας οὕτω χρᾶται, ἢν δὲ ᾖ πλούσιος, τὴν μὲν ὠμοβοέην περιτείνει, ἔσωθεν δὲ καταχρυσώσας οὕτω χρᾶται ποτηρίῳ. ποιεῦσι δὲ τοῦτο καὶ ἐκ τῶν οἰκηίων ἤν σφι διάφοροι γένωνται καὶ ἢν ἐπικρατήσῃ αὐτοῦ παρὰ τῷ βασιλέι, ξείνων δέ οἱ ἐλθόντων τῶν ἂν λόγον ποιέηται, τὰς κεφαλὰς ταύτας παραφέρει καὶ ἐπιλέγει ὡς οἱ ἐόντες οἰκήιοι πόλεμον προσεθήκαντο καί σφεων αὐτὸς ἐπεκράτησε, ταύτην ἀνδραγαθίην λέγοντες. 4.66 ἅπαξ δὲ τοῦ ἐνιαυτοῦ ἑκάστου ὁ νομάρχης ἕκαστος ἐν τῷ ἑωυτοῦ νομῷ κιρνᾷ κρητῆρα οἴνου, ἀπʼ οὗ πίνουσι τῶν Σκυθέων τοῖσι ἂν ἄνδρες πολέμιοι ἀραιρημένοι ἔωσι. τοῖσι δʼ ἂν μὴ κατεργασμένον ᾖ τοῦτο, οὐ γεύονται τοῦ οἴνου τούτου, ἀλλʼ ἠτιμωμένοι ἀποκατέαται· ὄνειδος δέ σφι ἐστὶ μέγιστον τοῦτο. ὅσοι δὲ ἂν αὐτῶν καὶ κάρτα πολλοὺς ἄνδρας ἀραιρηκότες ἔωσι, οὗτοι δὲ σύνδυο κύλικας ἔχοντες πίνουσι ὁμοῦ. 4.67 μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξειλίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι, ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. αὕτη μὲν σφι ἡ μαντικὴ πατρωίη ἐστί. οἱ δὲ Ἐνάρεες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφίσι λέγουσι μαντικὴν δοῦναι· φιλύρης δʼ ὧν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ. 4.68 ἐπεὰν δὲ βασιλεὺς ὁ Σκυθέων κάμῃ, μεταπέμπεται τῶν μαντίων ἄνδρας τρεῖς τοὺς εὐδοκιμέοντας μάλιστα, οἳ τρόπῳ τῷ εἰρημένῳ μαντεύονται· καὶ λέγουσι οὗτοι ὡς τὸ ἐπίπαν μάλιστα τάδε, ὡς τὰς βασιληίας ἱστίας ἐπιώρκηκε ὃς καὶ ὅς, λέγοντες τῶν ἀστῶν τὸν ἂν δὴ λέγωσι. τὰς δὲ βασιληίας ἱστίας νόμος Σκύθῃσι τὰ μάλιστα ἐστὶ ὀμνύναι τότε ἐπεὰν τὸν μέγιστον ὅρκον ἐθέλωσι ὀμνύναι. αὐτίκα δὲ διαλελαμμένος ἄγεται οὗτος τὸν ἂν δὴ φῶσι ἐπιορκῆσαι, ἀπιγμένον δὲ ἐλέγχουσι οἱ μάντιες ὡς ἐπιορκήσας φαίνεται ἐν τῇ μαντικῇ τὰς βασιληίας ἱστίας καὶ διὰ ταῦτα ἀλγέει ὁ βασιλεύς· ὁ δὲ ἀρνέεται, οὐ φάμενος ἐπιορκῆσαι, καὶ δεινολογέεται. ἀρνεομένου δὲ τούτου ὁ βασιλεὺς μεταπέμπεται ἄλλους διπλησίους μάντιας· καὶ ἢν μὲν καὶ οὗτοι ἐσορῶντες ἐς τὴν μαντικὴν καταδήσωσι ἐπιορκῆσαι, τοῦ δὲ ἰθέως τὴν κεφαλὴν ἀποτάμνουσι, καὶ τὰ χρήματα αὐτοῦ διαλαγχάνουσι οἱ πρῶτοι τῶν μαντίων· ἢν δὲ οἱ ἐπελθόντες μάντιες ἀπολύσωσι, ἄλλοι πάρεισι μάντιες καὶ μάλα ἄλλοι. ἢν ὦν οἱ πλεῦνες τὸν ἄνθρωπον ἀπολύσωσι, δέδοκται τοῖσι πρώτοισι τῶν μαντίων αὐτοῖσι ἀπόλλυσθαι. 4.69 ἀπολλῦσι δῆτα αὐτοὺς τρόπῳ τοιῷδε· ἐπεὰν ἅμαξαν φρυγάνων πλήσωσι καὶ ὑποζεύξωσι βοῦς, ἐμποδίσαντες τοὺς μάντιας καὶ χεῖρας ὀπίσω δήσαντες καὶ στομώσαντες κατεργνῦσι ἐς μέσα τὰ φρύγανα, ὑποπρήσαντες δὲ αὐτὰ ἀπιεῖσι φοβήσαντες τοὺς βοῦς. πολλοὶ μὲν δὴ συγκατακαίονται τοῖσι μάντισι βόες, πολλοὶ δὲ περικεκαυμένοι ἀποφεύγουσι, ἐπεὰν αὐτῶν ὁ ῥυμὸς κατακαυθῇ. κατακαίουσι δὲ τρόπῳ τῷ εἰρημένω καὶ διʼ ἄλλας αἰτίας τοὺς μάντιας, ψευδομάντιας καλέοντες. τοὺς δʼ ἂν ἀποκτείνῃ βασιλεύς, τούτων οὐδὲ τοὺς παῖδας λείπει, ἀλλὰ πάντα τὰ ἔρσενα κτείνει, τὰ δὲ θήλεα οὐκ ἀδικέει. 4.70 ὅρκια δὲ ποιεῦνται Σκύθαι ὧδε πρὸς τοὺς ἂν ποιέωνται· ἐς κύλικα μεγάλην κεραμίνην οἶνον ἐγχέαντες αἷμα συμμίσγουσι τῶν τὸ ὅρκιον ταμνομένων, τύψαντες ὑπέατι ἡ ἐπιταμόντες μαχαίρῃ σμικρὸν τοῦ σώματος, καὶ ἔπειτα ἀποβάψαντες ἐς τὴν κύλικα ἀκινάκην καὶ ὀιστοὺς καὶ σάγαριν καὶ ἀκόντιον· ἐπεὰν δὲ ταῦτα ποιήσωσι, κατεύχονται πολλὰ καὶ ἔπειτα ἀποπίνουσι αὐτοί τε οἱ τὸ ὅρκιον ποιεύμενοι καὶ τῶν ἑπομένων οἱ πλείστου ἄξιοι. 4.71 ταφαὶ δὲ τῶν βασιλέων ἐν Γέρροισι εἰσὶ ἐς ὃ ὁ Βορυσθένης ἐστὶ προσπλωτός· 1 ἐνθαῦτα, ἐπεάν σφι ἀποθάνῃ ὁ βασιλεύς, ὄρυγμα γῆς μέγα ὀρύσσουσι τετράγωνον, ἕτοιμον δὲ τοῦτο ποιήσαντες ἀναλαμβάνουσι τὸν νεκρόν, κατακεκηρωμένον μὲν τὸ σῶμα, τὴν δὲ νηδὺν ἀνασχισθεῖσαν καὶ καθαρθεῖσαν, πλέην κυπέρου κεκομμένου καὶ θυμιήματος καὶ σελίνου σπέρματος καὶ ἀννήσου, συνερραμμένην ὀπίσω, καὶ κομίζουσι ἐν ἁμάξῃ ἐς ἄλλο ἔθνος. οἳ δὲ ἂν παραδέξωνται κομισθέντα τὸν νεκρόν, ποιεῦσι τά περ οἱ βασιλήιοι Σκύθαι· τοῦ ὠτὸς ἀποτάμνονται, τρίχας περικείρονται, βραχίονας περιτάμνονται, μέτωπον καὶ ῥῖνα καταμύσσονται, διὰ τῆς ἀριστερῆς χειρὸς ὀιστοὺς διαβυνέονται. ἐνθεῦτεν δὲ κομίζουσι ἐν τῇ ἀμάξῃ τοῦ βασιλέος τὸν νέκυν ἐς ἄλλο ἔθνος τῶν ἄρχουσι· οἳ δέ σφι ἕπονται ἐς τοὺς πρότερον ἦλθον. ἐπεὰν δὲ πάντας περιέλθωσι τὸν νέκυν κομίζοντες, ἔν τε Γέρροισι ἔσχατα κατοικημένοισι εἰσὶ τῶν ἐθνέων τῶν ἄρχουσι καὶ ἐν τῇσι ταφῇσι. καὶ ἔπειτα, ἐπεὰν θέωσι τὸν νέκυν ἐν τῇσι θήκῃσι ἐπὶ στιβάδος, παραπήξαντες αἰχμὰς ἔνθεν καὶ ἔνθεν τοῦ νεκροῦ ξύλα ὑπερτείνουσι καὶ ἔπειτα ῥιψὶ καταστεγάζουσι, ἐν δὲ τῇ λοιπῇ εὐρυχωρίῃ τῆς θήκης τῶν παλλακέων τε μίαν ἀποπνίξαντες θάπτουσι καὶ τὸν οἰνοχόον καὶ μάγειρον καὶ ἱπποκόμον καὶ διήκονον καὶ ἀγγελιηφόρον καὶ ἵππους καὶ τῶν ἄλλων πάντων ἀπαρχὰς καὶ φιάλας χρυσέας· ἀργύρῳ δὲ οὐδὲν οὐδὲ χαλκῷ χρέωνται. ταῦτα δὲ ποιήσαντες χοῦσι πάντες χῶμα μέγα, ἁμιλλώμενοι καὶ προθυμεόμενοι ὡς μέγιστον ποιῆσαι. 4.72 ἐνιαυτοῦ δὲ περιφερομένου αὖτις ποιεῦσι τοιόνδε· λαβόντες τῶν λοιπῶν θεραπόντων τοὺς ἐπιτηδεοτάτους ʽοἳ δὲ εἰσὶ Σκύθαι ἐγγενέες· οὗτοι γὰρ θεραπεύουσι τοὺς ἂν αὐτὸς ὁ βασιλεὺς κελεύσῃ ἀργυρώνητοι δὲ οὐκ εἰσί σφι θεράποντεσ̓, τούτων ὦν τῶν διηκόνων ἐπεὰν ἀποπνίξωσι πεντήκοντα καὶ ἵππους τοὺς καλλίστους πεντήκοντα, ἐξελόντες αὐτῶν τὴν κοιλίην καὶ καθήραντες ἐμπιπλᾶσι ἀχύρων καὶ συρράπτουσι. ἁψῖδος δὲ ἥμισυ ἐπὶ δύο ξύλα στήσαντες ὕπτιον καὶ τὸ ἕτερον ἥμισυ τῆς ἁψῖδος ἐπʼ ἕτερα δύο, καταπήξαντες τρόπῳ τοιούτῳ πολλὰ ταῦτα, ἔπειτα τῶν ἵππων κατὰ τὰ μήκεα ξύλα παχέα διελάσαντες μέχρι τῶν τραχήλων ἀναβιβάζουσι αὐτοὺς ἐπὶ τὰς ἁψῖδας· τῶν δὲ αἱ μὲν πρότεραι ἀψῖδες ὑπέχουσι τοὺς ὤμους τῶν ἵππων, αἱ δὲ ὄπισθε παρὰ τοὺς μηροὺς τὰς γαστέρας ὑπολαμβάνουσι· σκέλεα δὲ ἀμφότερα κατακρέμαται μετέωρα. χαλινοὺς δὲ καὶ στόμια ἐμβαλόντες ἐς τοὺς ἵππους κατατείνουσι ἐς τὸ πρόσθε αὐτῶν καὶ ἔπειτα ἐκ πασσάλων δέουσι. τῶν δὲ δὴ νεηνίσκων τῶν ἀποπεπνιγμένων τῶν πεντήκοντα ἕνα ἕκαστον ἀναβιβάζουσι ἐπὶ τὸν ἵππον, ὧδε ἀναβιβάζοντες, ἐπεὰν νεκροῦ ἑκάστου παρὰ τὴν ἄκανθαν ξύλον ὀρθὸν διελάσωσι μέχρι τοῦ τραχήλου· κάτωθεν δὲ ὑπερέχει τοῦ ξύλου τούτου τὸ ἐς τόρμον πηγνύουσι τοῦ ἑτέρου ξύλου τοῦ διὰ τοῦ ἵππου. ἐπιστήσαντες δὲ κύκλῳ τὸ σῆμα ἱππέας τοιούτους ἀπελαύνουσι. 4.73 οὕτω μὲν τοὺς βασιλέας θάπτουσι· τοὺς δὲ ἄλλους Σκύθας, ἐπεὰν ἀποθάνωσι, περιάγουσι οἱ ἀγχοτάτω προσήκοντες κατὰ τοὺς φίλους ἐν ἀμάξῃσι κειμένους. τῶν δὲ ἕκαστος ὑποδεκόμενος εὐωχέει τοὺς ἑπομένους, καὶ τῷ νεκρῷ ἁπάντων παραπλησίως παρατίθησι ὅσα τοῖσι ἄλλοισι. ἡμέρας δὲ τεσσεράκοντα οὕτω οἱ ἰδιῶται περιάγονται, ἔπειτα θάπτονται. θάψαντες δὲ οἱ Σκύψαι καθαίρονται τρόπῳ τοιῷδε. σμησάμενοι τὰς κεφαλὰς καὶ ἐκπλυνάμενοι ποιεῦσι περὶ τὸ σῶμα τάδε ἐπεὰν ξύλα στήσωσι τρία ἐς ἄλληλα κεκλιμένα, περὶ ταῦτα πίλους εἰρινέους περιτείνουσι, συμφράξαντες δὲ ὡς μάλιστα λίθους ἐκ πυρὸς διαφανέας ἐσβάλλουσι ἐς σκάφην κειμένην ἐν μέσῳ τῶν ξύλων τε καὶ τῶν πίλων. 4.74 ἔστι δέ σφι κάνναβις φυομένη ἐν τῇ χώρῃ πλὴν παχύτητος καὶ μεγάθεος τῷ λίνῳ ἐμφερεστάτη· ταύτῃ δὲ πολλῷ ὑπερφέρει ἡ κάνναβις. αὕτη καὶ αὐτομάτη καὶ σπειρομένη φύεται, καὶ ἐξ αὐτῆς Θρήικες μὲν καὶ εἵματα ποιεῦνται τοῖσι λινέοισι ὁμοιότατα· οὐδʼ ἄν, ὅστις μὴ κάρτα τρίβων εἴη αὐτῆς, διαγνοίη λίνου ἢ καννάβιος ἐστί· ὃς δὲ μὴ εἶδε κω τὴν κανναβίδα, λίνεον δοκήσει εἶναι τὸ εἷμα. 4.75 ταύτης ὦν οἱ Σκύθαι τῆς καννάβιος τὸ σπέρμα ἐπεὰν λάβωσι, ὑποδύνουσι ὑπὸ τοὺς πίλους, καὶ ἔπειτα ἐπιβάλλουσι τὸ σπέρμα ἐπὶ τοὺς διαφανέας λίθους τῷ πυρί· τὸ δὲ θυμιᾶται ἐπιβαλλόμενον καὶ ἀτμίδα παρέχεται τοσαύτην ὥστε Ἑλληνικὴ οὐδεμία ἄν μιν πυρίη ἀποκρατήσειε. οἱ δὲ Σκύθαι ἀγάμενοι τῇ πυρίῃ ὠρύονται. τοῦτό σφι ἀντὶ λουτροῦ ἐστι. οὐ γὰρ δὴ λούονται ὕδατι τὸ παράπαν τὸ σῶμα. αἱ δὲ γυναῖκες αὐτῶν ὕδωρ παραχέουσαι κατασώχουσι περὶ λίθον τρηχὺν τῆς κυπαρίσσου καὶ κέδρου καὶ λιβάνου ξύλου, καὶ ἔπειτα τὸ κατασωχόμενον τοῦτο παχὺ ἐὸν καταπλάσσονται πᾶν τὸ σῶμα καὶ τὸ πρόσωπον· καὶ ἅμα μὲν εὐωδίη σφέας ἀπὸ τούτου ἴσχει, ἅμα δὲ ἀπαιρέουσαι τῇ δευτέρη ἡμέρῃ τὴν καταπλαστὺν γίνονται καθαραὶ καὶ λαμπραί. 4.76 ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν. 4.77 καίτοι τινὰ ἤδη ἤκουσα λόγον ἄλλον ὑπὸ Πελοποννησίων λεγόμενον, ὡς ὑπὸ τοῦ Σκυθέων βασιλέος Ἀνάχαρσις ἀποπεμφθεὶς τῆς Ἑλλάδος μαθητὴς γένοιτο, ὀπίσω τε ἀπονοστήσας φαίη πρὸς τὸν ἀποπέμψαντα Ἕλληνας πάντας ἀσχόλους εἶναι ἐς πᾶσαν σοφίην πλὴν Λακεδαιμονίων, τούτοισι δὲ εἶναι μούνοισι σωφρόνως δοῦναι τε καὶ δέξασθαι λόγον. ἀλλʼ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπʼ αὐτῶν Ἑλλήνων, ὁ δʼ ὧν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη. 4.78 οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79 ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80 ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι. 4.81 πλῆθος δὲ τὸ Σκυθέων οὐκ οἷος τε ἐγενόμην ἀτρεκέως πυθέσθαι, ἀλλὰ διαφόρους λόγους περὶ τοῦ ἀριθμοῦ ἤκουον· καὶ γὰρ κάρτα πολλοὺς εἶναι σφέας καὶ ὀλίγους ὡς Σκύθας εἶναι. τοσόνδε μέντοι ἀπέφαινόν μοι ἐς ὄψιν. ἔστι μεταξὺ Βορυσθένεός τε ποταμοῦ καὶ Ὑπάνιος χῶρος, οὔνομα δέ οἱ ἐστὶ Ἐξαμπαῖος· τοῦ καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, φάμενος ἐν αὐτῷ κρήνην ὕδατος πικροῦ εἶναι, ἀπʼ ἧς τὸ ὕδωρ ἀπορρέον τὸν Ὕπανιν ἄποτον ποιέειν. ἐν τούτῳ τῷ χώρῳ κέεται χαλκήιον, μεγάθει καὶ ἑξαπλήσιον τοῦ ἐπὶ στόματι τοῦ Πόντου κρητῆρος, τὸν Παυσανίης ὁ Κλεομβρότου ἀνέθηκε. ὃς δὲ μὴ εἶδε κω τοῦτον, ὧδε δηλώσω. ἑξακοσίους ἀμφορέας εὐπετέως χωρέει τὸ ἐν Σκύθῃσι χαλκήιον, πάχος δὲ τὸ Σκυθικὸν τοῦτο χαλκήιον ἐστὶ δακτύλων ἕξ. τοῦτο ὦν ἔλεγον οἱ ἐπιχώριοι ἀπὸ ἀρδίων γενέσθαι. βουλόμενον γὰρ τὸν σφέτερον βασιλέα, τῶ οὔνομα εἶναι Ἀριάνταν, τοῦτον εἰδέναι τὸ πλῆθος τὸ Σκυθέων κελεύειν μιν πάντας Σκύθας ἄρδιν ἕκαστον μίαν ἀπὸ τοῦ ὀιστοῦ κομίσαι. ὃς δʼ ἄν μὴ κομίσῃ, θάνατον ἀπείλεε. κομισθῆναι τε δὴ χρῆμα πολλὸν ἀρδίων καί οἱ δόξαι ἐξ αὐτέων μνημόσυνον ποιήσαντι λιπέσθαι. ἐκ τουτέων δή μιν τὸ χαλκήιον ποιῆσαι τοῦτο καὶ ἀναθεῖναι ἐς τὸν Ἐξαμπαῖον τοῦτον. ταῦτα δὲ περὶ τοῦ πλήθεος τοῦ Σκυθέων ἤκουον. 4.82 θωμάσια δὲ ἡ χώρη αὕτη οὐκ ἔχει, χωρὶς ἢ ὅτι ποταμούς τε πολλῶ μεγίστους καὶ ἀριθμὸν πλείστους. τὸ δὲ ἀποθωμάσαι ἄξιον καὶ πάρεξ τῶν ποταμῶν καὶ τοῦ μεγάθεος τοῦ πεδίου παρέχεται, εἰρήσεται. ἴχνος Ἡρακλέος φαίνουσι ἐν πέτρῃ ἐνεόν, τὸ ἔοικε μὲν βήματι ἀνδρός, ἔστι δὲ τὸ μέγαθος δίπηχυ, παρὰ τὸν Τύρην ποταμόν. τοῦτο μέν νυν τοιοῦτο ἐστί, ἀναβήσομαι δὲ ἐς τὸν κατʼ ἀρχὰς ἤια λέξων λόγον.
4.93 πρὶν δὲ ἀπικέσθαι ἐπὶ τὸν Ἴστρον, πρώτους αἱρέει Γέτας τοὺς ἀθανατίζοντας. οἱ μὲν γὰρ τὸν Σαλμυδησσὸν ἔχοντες Θρήικες καὶ ὑπὲρ Ἀπολλωνίης τε καὶ Μεσαμβρίης πόλιος οἰκημένοι, καλεύμενοι δὲ Κυρμιάναι καὶ Νιψαῖοι, ἀμαχητὶ σφέας αὐτοὺς παρέδοσαν Δαρείῳ· οἱ δὲ Γέται πρὸς ἀγνωμοσύνην τραπόμενοι αὐτίκα ἐδουλώθησαν, Θρηίκων ἐόντες ἀνδρηιότατοι καὶ δικαιότατοι.
4.96 ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ.
4.99 τῆς δὲ Σκυθικῆς γῆς ἡ Θρηίκη τὸ ἐς θάλασσαν πρόκειται· κόλπου δὲ ἀγομένου τῆς γῆς ταύτης, ἡ Σκυθική τε ἐκδέκεται καὶ ὁ Ἴστρος ἐκδιδοῖ ἐς αὐτήν, πρὸς εὗρον ἄνεμον τὸ στόμα τετραμμένος. τὸ δὲ ἀπὸ Ἴστρου ἔρχομαι σημανέων τὸ πρὸς θάλασσαν αὐτῆς τῆς Σκυθικῆς χώρης ἐς μέτρησιν. ἀπὸ Ἴστρου αὕτη ἤδη ἡ ἀρχαίη Σκυθίη ἐστί, πρὸς μεσαμβρίην τε καὶ νότον ἄνεμον κειμένη, μέχρι πόλιος Καρκινίτιδος καλεομένης. τὸ δὲ ἀπὸ ταύτης τὴν μὲν ἐπὶ θάλασσαν τὴν αὐτὴν φέρουσαν, ἐοῦσαν ὀρεινήν τε χώρην καὶ προκειμένην τὸ ἐς Πόντον, νέμεται τὸ Ταυρικὸν ἔθνος μέχρι χερσονήσου τῆς τρηχέης καλεομένης· αὕτη δὲ ἐς θάλασσαν τὴν πρὸς ἀπηλιώτην ἄνεμον κατήκει. ἔστι γὰρ τῆς Σκυθικῆς τὰ δύο μέρεα τῶν οὔρων ἐς θάλασσαν φέροντα, τήν τε πρὸς μεσαμβρίην καὶ τὴν πρὸς τὴν ἠῶ, κατά περ τῆς Ἀττικῆς χώρης· καὶ παραπλήσια ταύτῃ καὶ οἱ Ταῦροι νέμονται τῆς Σκυθικῆς, ὡς εἰ τῆς Ἀττικῆς ἄλλο ἔθνος καὶ μὴ Ἀθηναῖοι νεμοίατο τὸν γουνὸν τὸν Σουνιακόν, μᾶλλον ἐς τὸν πόντον τὴν ἄκρην 1 ἀνέχοντα, τὸν ἀπὸ Θορικοῦ μέχρι Ἀναφλύστου δήμου· λέγω δὲ ὡς εἶναι ταῦτα σμικρὰ μεγάλοισι συμβάλλειν· τοιοῦτον ἡ Ταυρική ἐστι. ὃς δὲ τῆς Ἀττικῆς ταῦτα μὴ παραπέπλωκε, ἐγὼ δὲ ἄλλως δηλώσω· ὡς εἰ τῆς Ἰηπυγίης ἄλλο ἔθνος καὶ μὴ Ἰήπυγες ἀρξάμενοι ἐκ Βρεντεσίου λιμένος ἀποταμοίατο μέχρι Τάραντος καὶ νεμοίατο τὴν ἄκρην. δύο δὲ λέγων ταῦτα πολλὰ λέγω παρόμοια, τοῖσι ἄλλοισι ἔοικε ἡ Ταυρική.
4.100 τὸ δʼ ἀπὸ τῆς Ταυρικῆς ἤδη Σκύθαι τὰ κατύπερθε τῶν Ταύρων καὶ τὰ πρὸς θαλάσσης τῆς ἠοίης νέμονται, τοῦ τε Βοσπόρου τοῦ Κιμμερίου τὰ πρὸς ἑσπέρης καὶ τῆς λίμνης τῆς Μαιήτιδος μέχρι Τανάιδος ποταμοῦ, ὃς ἐκδιδοῖ ἐς μυχὸν τῆς λίμνης ταύτης. ἤδη ὧν ἀπὸ μὲν Ἴστρου τὰ κατύπερθε ἐς τὴν μεσόγαιαν φέροντα ἀποκληίεται ἡ Σκυθικὴ ὑπὸ πρώτων Ἀγαθύρσων, μετὰ δὲ Νευρῶν, ἔπειτα δὲ Ἀνδροφάγων, τελευταίων δὲ Μελαγχλαίνων.
4.101 ἔστι ὦν τῆς Σκυθικῆς ὡς ἐούσης τετραγώνου, τῶν δύο μερέων κατηκόντων ἐς θάλασσαν, πάντῃ ἴσον τό τε ἐς τὴν μεσόγαιαν φέρον καὶ τὸ παρὰ τὴν θάλασσαν. ἀπὸ γὰρ Ἴστρου ἐπὶ Βορυσθένεα δέκα ἡμερέων ὁδός ἀπὸ Βορυσθένεος τε ἐπὶ τὴν λίμνην τὴν Μαιῆτιν ἑτερέων δέκα· καὶ τὸ ἀπὸ θαλάσσης ἐς μεσόγαιαν ἐς τοὺς Μελαγχλαίνους τοὺς κατύπερθε Σκυψέων οἰκημένους εἴκοσι ἡμερέων ὁδὸς. ἡ δὲ ὁδὸς ἡ ἡμερησίη ἀνὰ διηκόσια στάδια συμβέβληταί μοι. οὕτω ἂν εἴη τῆς Σκυθικῆς τὰ ἐπικάρσια τετρακισχιλίων σταδίων καὶ τὰ ὄρθια τὰ ἐς τὴν μεσόγαιαν φέροντα ἑτέρων τοσούτων σταδίων. ἡ μέν νυν γῆ αὕτη ἐστὶ μέγαθος τοσαύτη.
4.103 τούτων Ταῦροι μὲν νόμοισι τοιοῖσιδε χρέωνται· θύουσι μὲν τῇ, Παρθένῳ τούς τε ναυηγοὺς καὶ τοὺς ἂν λάβωσι Ἑλλήνων ἐπαναχθέντες τρόπῳ τοιῷδε· καταρξάμενοι ῥοπάλῳ παίουσι τὴν κεφαλήν. οἳ μὲν δὴ λέγουσι ὡς τὸ σῶμα ἀπὸ τοῦ κρημνοῦ ὠθέουσι κάτω ʽἐπὶ γὰρ κρημνοῦ ἵδρυται τὸ ἱρόν̓, τὴν δὲ κεφαλὴν ἀνασταυροῦσι· οἳ δὲ κατὰ μὲν τὴν κεφαλὴν ὁμολογέουσι, τὸ μέντοι σῶμα οὐκ ὠθέεσθαι ἀπὸ τοῦ κρημνοῦ λέγουσι ἀλλὰ γῇ κρύπτεσθαι. τὴν δὲ δαίμονα ταύτην τῆ θύουσι λέγουσι αὐτοὶ Ταῦροι Ἰφιγένειαν τὴν Ἀγαμέμνονος εἶναι. πολεμίους δὲ ἄνδρας τοὺς ἂν χειρώσωνται ποιεῦσι τάδε· ἀποταμὼν ἕκαστος 1 κεφαλὴν ἀποφέρεται ἐς τὰ οἰκία, ἔπειτα ἐπὶ ξύλου μεγάλου ἀναπείρας ἱστᾷ ὑπὲρ τῆς οἰκίης ὑπερέχουσαν πολλόν, μάλιστα δὲ ὑπὲρ τῆς καπνοδόκης. φασὶ δὲ τούτους φυλάκους τῆς οἰκίης πάσης ὑπεραιωρέεσθαι. ζῶσι δὲ ἀπὸ ληίης τε καὶ πολέμου.
4.105 Νευροὶ δὲ νόμοισι μὲν χρέωνται Σκυθικοῖσι, γενεῇ δὲ μιῇ πρότερον σφέας τῆς Δαρείου στρατηλασίης κατέλαβε ἐκλιπεῖν τὴν χώρην πᾶσαν ὑπὸ ὀφίων· ὄφιας γάρ σφι πολλοὺς μὲν ἡ χώρη ἀνέφαινε, οἱ δὲ πλεῦνες ἄνωθέν σφι ἐκ τῶν ἐρήμων ἐπέπεσον, ἐς ὃ πιεζόμενοι οἴκησαν μετὰ Βουδίνων τὴν ἑωυτῶν ἐκλιπόντες. κινδυνεύουσι δὲ οἱ ἄνθρωποι οὗτοι γόητες εἶναι. λέγονται γὰρ ὑπὸ Σκυθέων καὶ Ἑλλήνων τῶν ἐν τῇ Σκυθικῇ κατοικημένων ὡς ἔτεος ἑκάστου ἅπαξ τῶν Νευρῶν ἕκαστος λύκος γίνεται ἡμέρας ὀλίγας καὶ αὖτις ὀπίσω ἐς τὠυτὸ κατίσταται. ἐμὲ μέν νυν ταῦτα λέγοντες οὐ πείθουσι, λέγουσι δὲ οὐδὲν ἧσσον, καὶ ὀμνῦσι δὲ λέγοντες.
4.106 ἀνδροφάγοι δὲ ἀγριώτατα πάντων ἀνθρώπων ἔχουσι ἤθεα, οὔτε δίκην νομίζοντες οὔτε νόμῳ οὐδενὶ χρεώμενοι· νομάδες δὲ εἰσι, ἐσθῆτά τε φορέουσι τῇ Σκυθικῇ ὁμοίην, γλῶσσαν δὲ ἰδίην, ἀνδροφαγέουσι δὲ μοῦνοι τούτων.
4.108 Βουδῖνοι δὲ ἔθνος ἐὸν μέγα καὶ πολλὸν γλαυκόν τε πᾶν ἰσχυρῶς ἐστι καὶ πυρρόν· πόλις δὲ ἐν αὐτοῖσι πεπόλισται ξυλίνη, οὔνομα δὲ τῇ πόλι ἐστὶ Γελωνός. τοῦ δὲ τείχεος μέγαθος κῶλον ἕκαστον τριήκοντα σταδίων ἐστί, ὑψηλὸν δὲ καὶ πᾶν ξύλινον, καὶ αἱ οἰκίαι αὐτῶν ξύλιναι καὶ τὰ ἱρά. ἔστι γὰρ δὴ αὐτόθι Ἑλληνικῶν θεῶν ἱρὰ Ἑλληνικῶς κατεσκευασμένα ἀγάλμασί τε καὶ βωμοῖσι καὶ νηοῖσι ξυλίνοισι, καὶ τῷ Διονύσῳ τριετηρίδας ἀνάγουσι καὶ βακχεύουσι. εἰσὶ γὰρ οἱ Γελωνοὶ τὸ ἀρχαῖον Ἕλληνες, ἐκ τῶν δὲ ἐμπορίων ἐξαναστάντες οἴκησαν ἐν τοῖσι Βουδίνοισι· καὶ γλώσσῃ τὰ μὲν Σκυθικῇ, τὰ δὲ Ἑλληνικῇ χρέωνται.
4.109 Βουδῖνοι δὲ οὐ τῇ αὐτῇ γλώσσῃ χρέωνται καὶ Γελωνοί, οὐδὲ δίαιτα ἡ αὐτή. οἱ μὲν γὰρ Βουδῖνοι ἐόντες αὐτόχθονες νομάδες τε εἰσὶ καὶ φθειροτραγέουσι μοῦνοι τῶν ταύτῃ, Γελωνοὶ δὲ γῆς τε ἐργάται καὶ σιτοφάγοι καὶ κήπους ἐκτημένοι, οὐδὲν τὴν ἰδέην ὅμοιοι οὐδὲ τὸ χρῶμα. ὑπὸ μέντοι Ἑλλήνων καλέονται καὶ οἱ Βουδῖνοι Γελωνοί, οὐκ ὀρθῶς καλεόμενοι. ἡ δὲ χώρη σφέων πᾶσα ἐστὶ δασέα ἴδῃσι παντοίῃσι· ἐν δὲ τῇ ἴδῃ τῇ πλείστῃ ἐστὶ λίμνη μεγάλη τε καὶ πολλὴ καὶ ἕλος καὶ κάλαμος περὶ αὐτήν. ἐν δὲ ταύτῃ ἐνύδριες ἁλίσκονται καὶ κάστορες καὶ ἄλλα θηρία τετραγωνοπρόσωπα, τῶν τὰ δέρματα παρὰ τὰς σισύρνας παραρράπτεται, καὶ οἱ ὄρχιες αὐτοῖσι εἰσὶ χρήσιμοι ἐς ὑστερέων ἄκεσιν.
4.110 Σαυροματέων δὲ πὲρι ὧδε λέγεται. ὅτε Ἕλληνες Ἀμαζόσι ἐμαχέσαντο ʽτὰς δὲ Ἀμαζόνας καλέουσι Σκύθαι Οἰόρπατα, δύναται δὲ τὸ οὔνομα τοῦτο κατὰ Ἑλλάδα γλῶσσαν ἀνδροκτόνοι· οἰὸρ γὰρ καλέουσι ἄνδρα, τὸ δὲ πατὰ κτείνειν̓, τότε λόγος τοὐς Ἕλληνας νικήσαντας τῇ ἐπὶ Θερμώδοντι μάχη ἀποπλέειν ἄγοντας τρισὶ πλοίοισι τῶν Ἀμαζόνων ὅσας ἐδυνέατο ζωγρῆσαι, τὰς δὲ ἐν τῷ πελάγει ἐπιθεμένας ἐκκόψαι τοὺς ἄνδρας. πλοῖα δὲ οὐ γινώσκειν αὐτὰς οὐδὲ πηδαλίοισι χρᾶσθαι οὐδὲ ἱστίοισι οὐδὲ εἰρεσίῃ· ἀλλʼ ἐπεὶ ἐξέκοψαν τοὺς ἄνδρας ἐφέροντο κατὰ κῦμα καὶ ἄνεμον, καὶ ἀπικνέονται τῆς λίμνης τῆς Μαιήτιδος ἐπὶ Κρημνούς· οἱ δὲ Κρημνοὶ εἰσὶ γῆς τῆς Σκυθέων τῶν ἐλευθέρων. ἐνθαῦτα ἀποβᾶσαι ἀπὸ τῶν πλοίων αἱ Ἀμαζόνες ὁδοιπόρεον ἐς τὴν οἰκεομένην. ἐντυχοῦσαι δὲ πρώτῳ ἱπποφορβίῳ τοῦτο διήρπασαν, καὶ ἐπὶ τούτων ἱππαζόμεναι ἐληίζοντο τὰ τῶν Σκυθέων.
4.111 οἱ δὲ Σκύθαι οὐκ εἶχον συμβαλέσθαι τὸ πρῆγμα· οὔτε γὰρ φωνὴν οὔτε ἐσθῆτα οὔτε τὸ ἔθνος ἐγίνωσκον, ἀλλʼ ἐν θώματι ἦσαν ὁκόθεν ἔλθοιεν, ἐδόκεον δʼ αὐτὰς εἶναι ἄνδρας τὴν αὐτὴν ἡλικίην ἔχοντας, μάχην τε δὴ πρὸς αὐτὰς ἐποιεῦντο. ἐκ δὲ τῆς μάχης τῶν νεκρῶν ἐκράτησαν οἱ Σκύθαι, καὶ οὕτω ἔγνωσαν ἐούσας γυναῖκας. βουλευομένοισι ὦν αὐτοῖσι ἔδοξε κτείνειν μὲν οὐδενὶ τρόπῳ ἔτι αὐτάς, ἑωυτῶν δὲ τοὺς νεωτάτους ἀποπέμψαι ἐς αὐτάς, πλῆθος εἰκάσαντας ὅσαι περ ἐκεῖναι ἦσαν τούτους δὲ στρατοπεδεύεσθαι πλησίον ἐκεινέων καὶ ποιέειν τὰ περ ἂν καὶ ἐκεῖναι ποιέωσι. ἢν δὲ αὐτοὺς διώκωσι, μάχεσθαι μὲν μή, ὑποφεύγειν δέ· ἐπεὰν δὲ παύσωνται, ἐλθόντας αὖτις πλησίον στρατοπεδεύεσθαι. ταῦτα ἐβουλεύσαντο οἱ Σκύθαι βουλόμενοι ἐξ αὐτέων παῖδας ἐκγενήσεσθαι. ἀποπεμφθέντες δὲ οἱ νεηνίσκοι ἐποίευν τὰ ἐντεταλμένα.
4.112 ἐπεὶ δὲ ἔμαθον αὐτοὺς αἱ Ἀμαζόνες ἐπʼ οὐδεμιῇ δηλήσι ἀπιγμένους, ἔων χαίρειν· προσεχώρεον δὲ πλησιαιτέρω τὸ στρατόπεδον τῷ στρατοπέδῳ ἐπʼ ἡμέρῃ ἑκάστη. εἶχον δὲ οὐδὲν οὐδʼ οἱ νεηνίσκοι, ὥσπερ αἱ Ἀμαζόνες, εἰ μὴ τὰ ὅπλα καὶ τοὺς ἵππους, ἀλλὰ ζόην ἔζωον τὴν αὐτὴν ἐκείνῃσι, θηρεύοντές τε καὶ ληιζόμενοι.
4.113 ἐποίευν δὲ αἱ Ἀμαζόνες ἐς τὴν μεσαμβρίην τοιόνδε· ἐγίνοντο σποράδες κατὰ μίαν τε καὶ δύο, πρόσω δὴ ἀπʼ ἀλληλέων ἐς εὐμαρείην ἀποσκιδνάμεναι. μαθόντες δὲ καὶ οἱ Σκύθαι ἐποίευν τὠυτὸ τοῦτο. καί τις μουνωθεισέων τινὶ αὐτέων ἐνεχρίμπτετο, καὶ ἡ Ἀμαζὼν οὐκ ἀπωθέετο ἀλλὰ περιεῖδε χρήσασθαι. καὶ φωνῆσαι μὲν οὐκ εἶχε, οὐ γὰρ συνίεσαν ἀλλήλων, τῇ δὲ χειρὶ ἔφραζε ἐς τὴν ὑστεραίην ἐλθεῖν ἐς τωὐτὸ χωρίον καὶ ἕτερον ἄγειν, σημαίνουσα δύο γενέσθαι καὶ αὐτὴ ἑτέρην ἄξειν. ὁ δὲ νεηνίσκος, ἐπεὶ ἀπῆλθε, ἔλεξε ταῦτα πρὸς τοὺς λοιπούς· τῇ δὲ δευτεραίῃ ἦλθε ἐς τὸ χωρίον αὐτός τε οὗτος καὶ ἕτερον ἦγε, καὶ τὴν Ἀμαζόνα εὗρε δευτέρην αὐτὴν ὑπομένουσαν. οἱ δὲ λοιποὶ νεηνίσκοι ὡς ἐπύθοντο ταῦτα, καὶ αὐτοὶ ἐκτιλώσαντο τὰς λοιπὰς τῶν Ἀμαζόνων.
4.114 μετὰ δὲ συμμίξαντες τὰ στρατόπεδα οἴκεον ὁμοῦ, γυναῖκα ἔχων ἕκαστος ταύτην τῇ τὸ πρῶτον συνεμίχθη. τὴν δὲ φωνὴν τὴν μὲν τῶν γυναικῶν οἱ ἄνδρες οὐκ ἐδυνέατο μαθεῖν, τὴν δὲ τῶν ἀνδρῶν αἱ γυναῖκες συνέλαβον. ἐπεὶ δὲ συνῆκαν ἀλλήλων, ἔλεξαν πρὸς τὰς Ἀμαζόνας τάδε οἱ ἄνδρες. “ἡμῖν εἰσὶ μὲν τοκέες, εἰσὶ δὲ κτήσιες· νῦν ὦν μηκέτι πλεῦνα χρόνον ζόην τοιήνδε ἔχωμεν, ἀλλʼ ἀπελθόντες ἐς τὸ πλῆθος διαιτώμεθα. γυναῖκας δὲ ἕξομεν ὑμέας καὶ οὐδαμὰς ἄλλας.” αἳ δὲ πρὸς ταῦτα ἔλεξαν τάδε. “ἡμεῖς οὐκ ἂν δυναίμεθα οἰκέειν μετὰ τῶν ὑμετερέων γυναικῶν· οὐ γὰρ τὰ αὐτὰ νόμαια ἡμῖν τε κἀκείνῃσι ἐστί. ἡμεῖς μὲν τοξεύομέν τε καὶ ἀκοντίζομεν καὶ ἱππαζόμεθα, ἔργα δὲ γυναικήια οὐκ ἐμάθομεν· αἱ δὲ ὑμέτεραι γυναῖκες τούτων μὲν οὐδὲν τῶν ἡμεῖς κατελέξαμεν ποιεῦσι, ἔργα δὲ γυναικήια ἐργάζονται μένουσαι ἐν τῇσι ἁμάξῃσι, οὔτʼ ἐπὶ θήρην ἰοῦσαι οὔτε ἄλλῃ οὐδαμῇ. οὐκ ἂν ὦν δυναίμεθα ἐκείνῃσι συμφέρεσθαι. ἀλλʼ εἰ βούλεσθε γυναῖκας ἔχειν ἡμέας καὶ δοκέειν εἶναι δίκαιοι, ἐλθόντες παρὰ τοὺς τοκέας ἀπολάχετε τῶν κτημάτων τὸ μέρος, καὶ ἔπειτα ἐλθόντες οἰκέωμεν ἐπὶ ἡμέων αὐτῶν.” ἐπείθοντο καὶ ἐποίησαν ταῦτα οἱ νεηνίσκοι.
4.115 ἐπείτε δὲ ἀπολαχόντες τῶν κτημάτων τὸ ἐπιβάλλον ἦλθον ὀπίσω παρὰ τὰς Ἀμαζόνας, ἔλεξαν αἱ γυναῖκες πρὸς αὐτοὺς τάδε. “ἡμέας ἔχει φόβος τε καὶ δέος ὅκως χρὴ οἰκέειν ἐν τῷδε τῷ χώρῳ, τοῦτο μὲν ὑμέας ἀποστερησάσας πατέρων, τοῦτο δὲ γῆν τὴν ὑμετέρην δηλησαμένας πολλά. ἀλλʼ ἐπείτε ἀξιοῦτε ἡμέας γυναῖκας ἔχειν, τάδε ποιέετε ἅμα ἡμῖν· φέρετε ἐξαναστέωμεν ἐκ τῆς γῆς τῆσδε καὶ περήσαντες Τάναιν ποταμὸν οἰκέωμεν.”
4.116 ἐπείθοντο καὶ ταῦτα οἱ νεηνίσκοι, διαβάντες δὲ τὸν Τάναϊν ὁδοιπόρεον πρὸς ἥλιον ἀνίσχοντα τριῶν μὲν ἡμερέων ἀπὸ τοῦ Τανάιδος ὁδόν, τριῶν δὲ ἀπὸ τῆς λίμνης τῆς Μαιήτιδος πρὸς βορέην ἄνεμον. ἀπικόμενοι δὲ ἐς τοῦτον τὸν χῶρον ἐν τῷ νυν κατοίκηνται, οἴκησαν τοῦτον. καὶ διαίτῃ ἀπὸ τούτου χρὲωνται τῇ παλαιῇ τῶν Σαυροματέων αἱ γυναῖκες, καὶ ἐπὶ θήρην ἐπʼ ἵππων ἐκφοιτῶσαι ἅμα τοῖσι ἀνδράσι καὶ χωρὶς τῶν ἀνδρῶν, καὶ ἐς πόλεμον φοιτῶσαι καὶ στολὴν τὴν αὐτὴν τοῖσι ἀνδράσι φορέουσαι.
4.119 ταῦτα Σκυθέων ἐπαγγελλομένων ἐβουλεύοντο οἱ βασιλέες οἱ ἀπὸ τῶν ἐθνέων ἥκοντες, καί σφεων ἐσχίσθησαν αἱ γνῶμαι· ὁ μὲν γὰρ Γελωνὸς καὶ ὁ Βουδῖνος καὶ ὁ Σαυρομάτης κατὰ τὠυτὸ γενόμενοι ὑπεδέκοντο Σκύθῃσι τιμωρήσειν, ὁ δὲ Ἀγάθυρσος καὶ Νευρὸς καὶ Ἀνδροφάγος καὶ οἱ τῶν Μελαγχλαίνων καὶ Ταύρων τάδε Σκύθῃσι ὑπεκρίναντο. “εἰ μὲν μὴ ὑμεῖς ἔατε οἱ πρότεροι ἀδικήσαντες Πέρσας καὶ ἄρξαντες πολέμου, τούτων δεόμενοι τῶν νῦν δέεσθε λέγειν τε ἂν ἐφαίνεσθε ἡμῖν ὀρθά, καὶ ἡμεῖς ὑπακούσαντες τὠυτὸ ἂν ὑμῖν ἐπρήσσομεν. νῦν δὲ ὑμεῖς τε ἐς τὴν ἐκείνων ἐσβαλόντες γῆν ἄνευ ἡμέων ἐπεκρατέετε Περσέων ὅσον χρόνον ὑμῖν ὁ θεὸς παρεδίδου, καὶ ἐκεῖνοι, ἐπεί σφεας ὡυτὸς θεὸς ἐγείρει, τὴν ὁμοίην ὑμῖν ἀποδιδοῦσι. ἡμεῖς δὲ οὔτε τι τότε ἠδικήσαμεν τοὺς ἄνδρας τούτους οὐδὲν οὔτε νῦν πρότεροι πειρησόμεθα ἀδικέειν. ἢν μέντοι ἐπίῃ καὶ τὴν ἡμετέρην ἄρξῃ τε ἀδικέων, καὶ ἡμεῖς οὐ πεισόμεθα, 1 μέχρι δὲ τοῦτο ἴδωμεν, μενέομεν παρʼ ἡμῖν αὐτοῖσι· ἥκειν γὰρ δοκέομεν οὐκ ἐπʼ ἡμέας Πέρσας ἀλλʼ ἐπὶ τοὺς αἰτίους τῆς ἀδικίης γενομὲνους.”
4.122 ταῦτα μὲν δὴ προεκομίζετο. τῶν δὲ Σκυθέων οἱ πρόδρομοι ὡς εὗρον τοὺς Πέρσας ὅσον τε τριῶν ἡμερέων ὁδὸν ἀπέχοντας ἀπὸ τοῦ Ἴστρου, οὗτοι μὲν τούτους εὑρόντες, ἡμέρης ὁδῷ προέχοντες, ἐστρατοπεδεύοντο τὰ ἐκ τῆς γῆς φυόμενα λεαίνοντες, οἱ δὲ Πέρσαι ὡς εἶδον ἐπιφανεῖσαν τῶν Σκυθέων τὴν ἵππον, ἐπήισαν κατὰ στίβον αἰεὶ ὑπαγόντων· καὶ ἔπειτα ʽπρὸς γὰρ τὴν μίαν τῶν μοιρέων ἴθυσαν’ οἱ Πέρσαι ἐδίωκον πρὸς ἠῶ τε καὶ ἰθὺ Τανάιδος. διαβάντων δὲ τούτων τὸν Τάναιν ποταμὸν οἱ Πέρσαι ἐπιδιαβάντες ἐδίωκον, ἐς ὃ τῶν Σαυροματέων τὴν χώρην διεξελθόντες ἀπίκοντο ἐς τὴν τῶν Βουδίνων.
4.123 ὅσον μὲν δὴ χρόνον οἱ Πέρσαι ἤισαν διὰ τῆς Σκυθικῆς καὶ τῆς Σαυρομάτιδος χώρης, οἳ δὲ εἶχον οὐδὲν σίνεσθαι ἅτε τῆς χώρης ἐούσης χέρσου· ἐπείτε δὲ ἐς τὴν τῶν Βουδίνων χώρην ἐσέβαλλον, ἐνθαῦτα δὴ ἐντυχόντες τῷ ξυλίνῳ τείχεϊ, ἐκλελοιπότων τῶν Βουδίνων καὶ κεκενωμένου τοῦ τείχεος πάντων, ἐνέπρησαν αὐτό. τοῦτο δὲ ποιήσαντες εἵποντο αἰεὶ τὸ πρόσω κατὰ στίβον, ἐς ὃ διεξελθόντες ταύτην ἐς τὴν ἔρημον ἀπίκοντο. ἡ δὲ ἔρημος αὕτη ὑπὸ οὐδαμῶν νέμεται ἀνδρῶν, κέεται δὲ ὑπὲρ τῆς Βουδίνων χώρης ἐοῦσα πλῆθος ἑπτὰ ἡμερέων ὁδοῦ. ὑπὲρ δὲ τῆς ἐρήμου Θυσσαγέται οἰκέουσι, ποταμοὶ δὲ ἐξ αὐτῶν τέσσερες μεγάλοι ῥέοντες διὰ Μαιητέων ἐκδιδοῦσι ἐς τὴν λίμνην τὴν καλεομένην Μαιῆτιν, τοῖσι οὐνόματα κέεται τάδε, Λύκος Ὄαρος Τάναις Σύργις.
4.125 ἐλαύνων δὲ τὴν ταχίστην τὸν στρατὸν ὡς ἐς τὴν Σκυθικὴν ἀπίκετο, ἐνέκυρσε ἀμφοτέρῃσι τῇσι μοίρῃσι τῶν Σκυθέων, ἐντυχὼν δὲ ἐδίωκε ὑπεκφέροντας ἡμέρης ὁδῷ. καὶ οὐ γὰρ ἀνίει ἐπιὼν ὁ Δαρεῖος, οἱ Σκύθαι κατὰ τὰ βεβουλευμένα ὑπέφευγον ἐς τῶν ἀπειπαμένων τὴν σφετέρην συμμαχίην, πρώτην δὲ ἐς τῶν Μελαγχλαίνων τὴν γῆν. ὡς δὲ ἐσβαλόντες τούτους ἐτάραξαν οἵ τε Σκύθαι καὶ οἱ Πέρσαι, κατηγέοντο οἱ Σκύθαι ἐς τῶν Ἀνδροφάγων τοὺς χώρους· ταραχθέντων δὲ καὶ τούτων ὑπῆγον ἐπὶ τὴν Νευρίδα· ταρασσομένων δὲ καὶ τούτων ἤισαν ὑποφεύγοντες οἱ Σκύθαι ἐς τοὺς Ἀγαθύρσους. Ἀγαθύρσοι δὲ ὁρέοντες καὶ τοὺς ὁμούρους φεύγοντας ὑπὸ Σκυθέων καὶ τεταραγμένους, πρὶν ἤ σφι ἐμβαλεῖν τοὺς Σκύθας πέμψαντες κήρυκα ἀπηγόρευον Σκύθῃσι μὴ ἐπιβαίνειν τῶν σφετέρων οὔρων, προλέγοντες ὡς εἰ πειρήσονται ἐσβαλόντες, σφίσι πρῶτα διαμαχήσονται. Ἀγάθυρσοι μὲν προείπαντες ταῦτα ἐβοήθεον ἐπὶ τοὺς οὔρους, ἐρύκειν ἐν νόῳ ἔχοντες τοὺς ἐπιόντας· Μελάγχλαινοι δὲ καὶ Ἀνδροφάγοι καὶ Νευροὶ ἐσβαλόντων τῶν Περσέων ἅμα Σκύθησι οὔτε πρὸς ἀλκὴν ἐτράποντο ἐπιλαθόμενοί τε τῆς ἀπειλῆς ἔφευγον αἰεὶ τὸ πρὸς βορέω ἐς τὴν ἔρημον τεταραγμένοι. οἱ δὲ Σκύθαι ἐς μὲν τοὺς Ἀγαθύρσους οὐκέτι ἀπείπαντας ἀπικνέοντο, οἳ δὲ ἐκ τῆς Νευρίδος χώρης ἐς τὴν σφετέρην κατηγέοντο τοῖσι Πέρσῃσι.
4.126 ὡς δὲ πολλὸν τοῦτο ἐγίνετο καὶ οὐκ ἐπαύετο, πέμψας Δαρεῖος ἱππέα παρὰ τὸν Σκυθέων βασιλέα Ἰδάνθυρσον ἔλεγε τάδε. “δαιμόνιε ἀνδρῶν, τί φεύγεις αἰεί, ἐξεόν τοι τῶνδε τὰ ἕτερα ποιέειν; εἰ μὲν γὰρ ἀξιόχρεος δοκέεις εἶναι σεωυτῷ τοῖσι ἐμοῖσι πρήγμασι ἀντιωθῆναι, σὺ δὲ τάς τε καὶ παυσάμενος πλάνης μάχεσθαι· εἰ δὲ συγγινώσκεαι εἶναι ἥσσων, σὺ δὲ καὶ οὕτω παυσάμενος τοῦ δρόμου δεσπότῃ τῷ σῷ δῶρα φέρων γῆν τε καὶ ὕδωρ ἐλθὲ ἐς λόγους.”
4.127 πρὸς ταῦτα ὁ Σκυθέων βασιλεὺς Ἰδάνθυρσος λέγει τάδε. “οὕτω τὸ ἐμὸν ἔχει, ὦ Πέρσα. ἐγὼ οὐδένα κω ἀνθρώπων δείσας ἔφυγον οὔτε πρότερον οὔτε νῦν σὲ φεύγω, οὐδέ τι νεώτερον εἰμὶ ποιήσας νῦν ἢ καὶ ἐν εἰρήνη ἐώθεα ποιέειν. ὅ τι δὲ οὐκ αὐτίκα μάχομαι τοι, ἐγὼ καὶ τοῦτο σημανέω. ἡμῖν οὔτε ἄστεα οὔτε γῆ πεφυτευμένη ἐστί, τῶν πέρι δείσαντες μὴ ἁλῷ, ἢ καρῇ ταχύτερον ἂν ὑμῖν συμμίσγοιμεν ἐς μάχην. εἰ δὲ δέοι πάντως ἐς τοῦτο κατὰ τάχος ἀπικνέεσθαι, τυγχάνουσι ἡμῖν ἐόντες τάφοι πατρώιοι· φέρετε, τούτους ἀνευρόντες συγχέειν πειρᾶσθε αὐτούς, καὶ γνώσεσθε τότε εἴτε ὑμῖν μαχησόμεθα περὶ τῶν τάφων εἴτε καὶ οὐ μαχησόμεθα. πρότερον δέ, ἢν μὴ ἡμέας λόγος αἱρέῃ, οὐ συμμίξομεν τοι. ἀμφὶ μὲν μάχῃ τοσαῦτα εἰρήσθω, δεσπότας δὲ ἐμοὺς ἐγὼ Δία τε νομίζω τὸν ἐμὸν πρόγονον καὶ Ἱστίην τὴν Σκυθέων βασίλειαν μούνους εἶναι. σοὶ δὲ ἀντὶ μὲν δώρων γῆς τε καὶ ὕδατος δῶρα πέμψω τοιαῦτα οἷα σοὶ πρέπει ἐλθεῖν, ἀντὶ δὲ τοῦ ὅτι δεσπότης ἔφησας εἶναι ἐμός, κλαίειν λέγω.” τοῦτο ἐστὶ ἡ ἀπὸ Σκυθέων ῥῆσις. 1
4.134 Πέρσῃσι δὲ μετὰ τὰ δῶρα ἐλθόντα Δαρείῳ ἀντετάχθησαν οἱ ὑπολειφθέντες Σκύθαι πεζῷ καὶ ἵπποισι ὡς συμβαλέοντες. τεταγμένοισι δὲ τοῖσι Σκύθῃσι λαγὸς ἐς τὸ μέσον διήιξε. τῶν δὲ ὡς ἕκαστοι ὥρων τὸν λαγὸν ἐδίωκον. ταραχθέντων δὲ τῶν Σκυθέων καὶ βοῇ χρεωμένων, εἴρετο ὁ Δαρεῖος τῶν ἀντιπολεμίων τὸν θόρυβον· πυθόμενος δὲ σφέας τὸν λαγὸν διώκοντας, εἶπε ἄρα πρὸς τούς περ ἐώθεε καὶ τὰ ἄλλα λέγειν “οὗτοι ὧνδρες ἡμέων πολλὸν καταφρονέουσι, καί μοι νῦν φαίνεται Γοβρύης εἶπαι περὶ τῶν Σκυθικῶν δώρων ὀρθῶς. ὡς ὦν οὕτω ἤδη δοκεόντων καὶ αὐτῷ μοι ἔχειν, βουλῆς ἀγαθῆς δεῖ, ὅκως ἀσφαλέως ἡ κομιδὴ ἡμῖν ἔσται τὸ ὀπίσω.” πρὸς ταῦτα Γοβρύης εἶπε “ὦ βασιλεῦ, ἐγὼ σχεδὸν μὲν καὶ λόγῳ ἠπιστάμην τούτων τῶν ἀνδρῶν τὴν ἀπορίην, ἐλθὼν δὲ μᾶλλον ἐξέμαθον, ὁρέων αὐτοὺς ἐμπαίζοντας ἡμῖν. νῦν ὦν μοι δοκέει, ἐπεὰν τάχιστα νὺξ ἐπέλθῃ, ἐκκαύσαντας τὰ πυρὰ ὡς ἐώθαμεν καὶ ἄλλοτε ποιέειν, τῶν στρατιωτέων τοὺς ἀσθενεστάτους ἐς τὰς ταλαιπωρίας ἐξαπατήσαντας καὶ τοὺς ὄνους πάντας καταδήσαντας ἀπαλλάσσεσθαι, πρὶν ἢ καὶ ἐπὶ τὸν Ἴστρον ἰθῦσαι Σκύθας λύσοντας τὴν γέφυραν, ἢ καί τι Ἴωσι δόξας τὸ ἡμέας οἷον τε ἔσται ἐξεργάσασθαι.”
4.135 Γοβρύης μὲν ταῦτα συνεβούλευε. μετὰ δὲ νύξ τε ἐγίνετο καὶ Δαρεῖος ἐχρᾶτο τῇ γνώμῃ ταύτῃ· τοὺς μὲν καματηροὺς τῶν ἀνδρῶν καὶ τῶν ἦν ἐλάχιστος ἀπολλυμένων λόγος, καὶ τοὺς ὄνους πάντας καταδήσας κατέλιπε αὐτοῦ ἐν τῷ στρατοπέδω. κατέλιπε δὲ τούς τε ὄνους καὶ τοὺς ἀσθενέας τῆς στρατιῆς τῶνδε εἵνεκεν, ἵνα οἱ μὲν ὄνοι βοὴν παρέχωνται· οἱ δὲ ἄνθρωποι ἀσθενείης μὲν εἵνεκεν κατελείποντο, προφάσιος δὲ τῆσδε δηλαδή, ὡς αὐτὸς μὲν σὺν τῷ καθαρῷ τοῦ στρατοῦ ἐπιθήσεσθαι μέλλοι τοῖσι Σκύθῃσι, οὗτοι δὲ τὸ στρατόπεδον τοῦτον τὸν χρόνον ῥυοίατο. ταῦτα τοῖσι ὑπολελειμμένοισι ὑποθέμενος ὁ Δαρεῖος καὶ πυρὰ ἐκκαύσας τὴν ταχίστην ἐπείγετο ἐπὶ τὸν Ἴστρον. οἱ δὲ ὄνοι ἐρημωθέντες τοῦ ὁμίλου οὕτω δὴ μᾶλλον πολλῷ ἵεσαν τῆς φωνῆς· ἀκούσαντες δὲ οἱ Σκύθαι τῶν ὄνων πάγχυ κατὰ χώρην ἤλπιζον τοὺς Πέρσας εἶναι.
4.136 ἡμέρης δὲ γενομένης γνόντες οἱ ὑπολειφθέντες ὡς προδεδομένοι εἶεν ὑπὸ Δαρείου, χεῖράς τε προετείνοντο τοῖσι Σκύθῃσι καὶ ἔλεγον τὰ κατήκοντα· οἳ δὲ ὡς ἤκουσαν ταῦτα τὴν ταχίστην συστραφέντες, αἵ τε δύο μοῖραι τῶν Σκυθέων καὶ ἡ μία καὶ Σαυρομάται καὶ Βουδῖνοι καὶ Γελωνοί, ἐδίωκον τοὺς Πέρσας ἰθὺ τοῦ Ἴστρου. ἅτε δὲ τοῦ Περσικοῦ μὲν τοῦ πολλοῦ ἐόντος πεζοῦ στρατοῦ καὶ τὰς ὁδοὺς οὐκ ἐπισταμένου, ὥστε οὐ τετμημενέων τῶν ὁδῶν, τοῦ δὲ Σκυθικοῦ ἱππότεω καὶ τὰ σύντομα τῆς ὁδοῦ ἐπισταμένου, ἁμαρτόντες ἀλλήλων, ἔφθησαν πολλῷ οἱ Σκύθαι τοὺς Πέρσας ἐπὶ τὴν γέφυραν ἀπικόμενοι. μαθόντες δὲ τοὺς Πέρσας οὔκω ἀπιγμένους ἔλεγον πρὸς τοὺς Ἴωνας ἐόντας ἐν τῇσι νηυσί “ἄνδρες Ἴωνες, αἵ τε ἡμέραι ὑμῖν τοῦ ἀριθμοῦ διοίχηνται καὶ οὐ ποιέετε δίκαια ἔτι παραμένοντες. ἀλλʼ ἐπεὶ πρότερον δειμαίνοντες ἐμένετε, νῦν λύσαντες τὸν πόρον τὴν ταχίστην ἄπιτε χαίροντες ἐλεύθεροι, θεοῖσί τε καὶ Σκύθῃσι εἰδότες χάριν. τὸν δὲ πρότερον ἐόντα ὑμέων δεσπότην ἡμεῖς παραστησόμεθα οὕτω ὥστε ἐπὶ μηδαμοὺς ἔτι ἀνθρώπους αὐτὸν στρατεύσασθαι.”
4.137 πρὸς ταῦτα Ἴωνες ἐβουλεύοντο. Μιλτιάδεω μὲν τοῦ Ἀθηναίου, στρατηγέοντος καὶ τυραννεύοντος Χερσονησιτέων τῶν ἐν Ἑλλησπόντῳ, ἦν γνώμη πείθεσθαι Σκύθῃσι καὶ ἐλευθεροῦν Ἰωνίην, Ἱστιαίου δὲ τοῦ Μιλησίου ἐναντίη ταύτῃ, λέγοντος ὡς νῦν μὲν διὰ Δαρεῖον ἕκαστος αὐτῶν τυραννεύει πόλιος· τῆς Δαρείου δὲ δυνάμιος καταιρεθείσης οὔτε αὐτὸς Μιλησίων οἷος τε ἔσεσθαι ἄρχειν οὔτε ἄλλον οὐδένα οὐδαμῶν· βουλήσεσθαι γὰρ ἑκάστην τῶν πολίων δημοκρατέεσθαι μᾶλλον ἢ τυραννεύεσθαι. Ἰστιαίου δὲ γνώμην ταύτην ἀποδεικνυμένου αὐτίκα πάντες ἦσαν τετραμμένοι πρὸς ταύτην τὴν γνώμην, πρότερον τὴν Μιλτιάδεω αἱρεόμενοι.
4.138 ἦσαν δὲ οὗτοι οἱ διαφέροντές τε τὴν ψῆφον καὶ ἐόντες λόγου πρὸς βασιλέος, Ἑλλησποντίων μὲν τύραννοι Δάφνις τε Ἀβυδηνὸς καὶ Ἵπποκλος Λαμψακηνὸς καὶ Ἡρόφαντος Παριηνὸς καὶ Μητρόδωρος Προκοννήσιος καὶ Ἀρισταγόρης Κυζικηνὸς καὶ Ἀρίστων Βυζάντιος. οὗτοι μὲν ἦσαν οἱ ἐξ Ἑλλησπόντου, ἀπʼ Ἰωνίης δὲ Στράττις τε Χῖος καὶ Αἰάκης Σάμιος καὶ Λαοδάμας Φωκαιεὺς καὶ Ἱστιαῖος Μιλήσιος, τοῦ ἦν γνώμη ἡ προκειμένη ἐναντίη τῇ Μιλτιάδεω. Αἰολέων δὲ παρῆν λόγιμος μοῦνος Ἀρισταγόρης, Κυμαῖος.
4.139 οὗτοι ὦν ἐπείτε τὴν Ἱστιαίου αἱρέοντο γνώμην, ἔδοξε σφι πρὸς ταύτῃ τάδε ἔργα τε καὶ ἔπεα προσθεῖναι, τῆς μὲν γεφύρης λύειν τὰ κατὰ τοὺς Σκύθας ἐόντα, λύειν δὲ ὅσον τόξευμα ἐξικνέεται, ἵνα καὶ ποιέειν τι δοκέωσι ποιεῦντες μηδὲν καὶ οἱ Σκύθαι μὴ πειρῴατο βιώμενοι καὶ βουλόμενοι διαβῆναι τὸν Ἴστρον κατὰ τὴν γέφυραν, εἰπεῖν τε λύοντας τῆς γεφύρης τὸ ἐς τὴν Σκυθικὴν ἔχον ὡς πάντα ποιήσουσι τὰ Σκύθησι ἐστὶ ἐν ἡδονῇ. ταῦτα μὲν προσέθηκαν τῇ γνώμῃ. μετὰ δὲ ἐκ πάντων ὑπεκρίνατο Ἱστιαῖος τάδε λέγων. “Ἄνδρες Σκύθαι, χρηστὰ ἥκετε φέροντες καὶ ἐς καιρὸν, ἐπείγεσθε· καὶ τά τε ἀπʼ ὑμέων ἡμῖν, χρηστῶς ὁδοῦται καὶ τὰ ἀπʼ ἡμέων ἐς ὑμέας ἐπιτηδέως ὑπηρετέεται. ὡς γὰρ ὁρᾶτε, καὶ λύομεν τὸν πόρον καὶ προθυμίην πᾶσαν ἕξομεν θέλοντες εἶναι ἐλεύθεροι. ἐν ᾧ δὲ ἡμεῖς τάδε λύομεν, ὑμέας καιρός ἐστι δίζησθαι ἐκείνους, εὑρόντας δὲ ὑπέρ τε ἡμέων καὶ ὑμέων αὐτῶν τίσασθαι οὕτω ὡς κείνους πρέπει.”
4.161 διεδέξατο δὲ τὴν βασιληίην τοῦ Ἀρκεσίλεω ὁ παῖς Βάττος, χωλός τε ἐὼν καὶ οὐκ ἀρτίπους. οἱ δὲ Κυρηναῖοι πρὸς τὴν καταλαβοῦσαν συμφορὴν ἔπεμπον ἐς Δελφοὺς ἐπειρησομένους ὅντινα τρόπον καταστησάμενοι κάλλιστα ἂν οἰκέοιεν. ἡ δὲ Πυθίη ἐκέλευε ἐκ Μαντινέης τῆς Ἀρκάδων καταρτιστῆρα ἀγαγέσθαι. αἴτεον ὦν οἱ Κυρηναῖοι, καὶ οἱ Μαντινέες ἔδοσαν ἄνδρα τῶν ἀστῶν δοκιμώτατον, τῷ οὔνομα ἦν Δημῶναξ. οὗτος ὦν ὡνὴρ ἀπικόμενος ἐς τὴν Κυρήνην καὶ μαθὼν ἕκαστα τοῦτο μὲν τριφύλους ἐποίησε σφεας, τῇδε διαθείς· Θηραίων μὲν καὶ τῶν περιοίκων μίαν μοῖραν ἐποίησε, ἄλλην δὲ Πελοποννησίων καὶ Κρητῶν, τρίτην δὲ νησιωτέων πάντων. τοῦτο δὲ τῷ βασιλέι Βάττῳ τεμένεα ἐξελὼν καὶ ἱρωσύνας, τὰ ἄλλα πάντα τὰ πρότερον εἶχον οἱ βασιλέες ἐς μέσον τῷ δήμῳ ἔθηκε.
4.162 ἐπὶ μὲν δὴ τούτου τοῦ Βάττου οὕτω διετέλεε ἐόντα, ἐπὶ δὲ τοῦ τούτου παιδὸς Ἀρκεσίλεω πολλὴ ταραχὴ περὶ τῶν τιμέων ἐγένετο. Ἀρκεσίλεως γὰρ ὁ Βάττου τε τοῦ χωλοῦ καὶ Φερετίμης οὐκ ἔφη ἀνέξεσθαι κατὰ τὰ ὁ Μαντινεὺς Δημῶναξ ἔταξε, ἀλλὰ ἀπαίτεε τὰ τῶν προγόνων γέρεα. ἐνθεῦτεν στασιάζων ἑσσώθη καὶ ἔφυγε ἐς Σάμον, ἡ δὲ μήτηρ οἱ ἐς Σαλαμῖνα τῆς Κύπρου ἔφυγε. τῆς δὲ Σαλαμῖνος τοῦτον τὸν χρόνον ἐπεκράτεε Εὐέλθων, ὃς τὸ ἐν Δελφοῖσι θυμιητήριον, ἐὸν ἀξιοθέητον ἀνέθηκε, τὸ ἐν τῷ Κορινθίων θησαυρῷ κέεται. ἀπικομένη δὲ παρὰ τοῦτον ἡ Φερετίμη ἐδέετο στρατιῆς ἣ κατάξει σφέας ἐς τὴν Κυρήνην. ὁ δὲ Εὐέλθων πᾶν μᾶλλον ἢ στρατιήν οἱ ἐδίδου· ἣ δὲ λαμβάνουσα τὸ διδόμενον καλὸν μὲν ἔφη καὶ τοῦτο εἶναι, κάλλιον δὲ ἐκεῖνο, τὸ δοῦναί οἱ δεομένῃ στρατιήν. τοῦτο ἐπὶ παντὶ γὰρ τῷ διδομένῳ ἔλεγε, τελευταῖόν οἱ ἐξέπεμψε δῶρον ὁ Εὐέλθων ἄτρακτον χρύσεον καὶ ἠλακάτην, προσῆν δε καὶ εἴριον. ἐπειπάσης δὲ αὖτις τῆς Φερετίμης τὠυτὸ ἔπος, ὁ Εὐέλθων ἔφη τοιούτοισι γυναῖκας δωρέεσθαι ἀλλʼ οὐ στρατιῇ.
4.163 ὁ δὲ Ἀρκεσίλεως τοῦτον τὸν χρόνον ἐὼν ἐν Σάμῳ συνήγειρε πάντα ἄνδρα ἐπὶ γῆς ἀναδασμῷ· συλλεγομένου δὲ στρατοῦ πολλοῦ, ἐστάλη ἐς Δελφοὺς Ἀρκεσίλεως χρησόμενος τῷ χρηστηρίῳ περὶ κατόδου. ἡ δὲ Πυθίη οἱ χρᾷ τάδε. “ἐπὶ μὲν τέσσερας Βᾶττους καὶ Ἀρκεσίλεως τέσσερας, ὀκτὼ ἀνδρῶν γενεάς, διδοῖ ὑμῖν Λοξίης βασιλεύειν Κυρήνης, πλέον μέντοι τούτου οὐδὲ πειρᾶσθαι παραινέει. σὺ μέντοι ἥσυχος εἶναι κατελθὼν ἐς τὴν σεωυτοῦ. ἢν δὲ τὴν κάμινον εὕρῃς πλέην ἀμφορέων, μὴ ἐξοπτήσῃς τοὺς ἀμφορέας ἀλλʼ ἀπόπεμπε κατʼ οὖρον· εἰ δὲ ἐξοπτήσεις τὴν κάμινον, 1 μὴ ἐσέλθῃς ἐς τὴν ἀμφίρρυτον· εἰ δὲ μὴ ἀποθανέαι καὶ αὐτὸς καὶ ταῦρος ὁ καλλιστεύων.” ταῦτα ἡ Πυθίη Ἀρκεσίλεῳ χρᾷ.
4.164 ὁ δὲ παραλαβὼν τοὺς ἐκ τῆς Σάμου κατῆλθε ἐς τὴν Κυρήνην, καὶ ἐπικρατήσας τῶν πρηγμάτων τοῦ μαντηίου οὐκ ἐμέμνητο, ἀλλὰ δίκας τοὺς ἀντιστασιώτας αἴτεε τῆς ἑωυτοῦ φυγῆς. τῶν δὲ οἳ μὲν τὸ παράπαν ἐκ τῆς χώρης ἀπαλλάσσοντο, τοὺς δὲ τινὰς χειρωσάμενος ὁ Ἀρκεσίλεως ἐς Κύπρον ἀπέστειλε ἐπὶ διαφθορῇ. τούτους μέν νυν Κνίδιοι ἀπενειχθέντας πρὸς τὴν σφετέρην ἐρρύσαντο καὶ ἐς Θήρην ἀπέστειλαν· ἑτέρους δὲ τινὰς τῶν Κυρηναίων ἐς πύργον μέγαν Ἀγλωμάχου καταφυγόντας ἰδιωτικὸν ὕλην περινήσας ὁ Ἀρκεσίλεως ἐνέπρησε. μαθὼν δὲ ἐπʼ ἐξεργασμένοισι τὸ μαντήιον ἐὸν τοῦτο, ὅτι μιν ἡ Πυθίη οὐκ ἔα εὑρόντα ἐν τῇ καμίνῳ τοὺς ἀμφορέας ἐξοπτῆσαι, ἔργετο ἑκὼν τῆς τῶν Κυρηναίων πόλιος, δειμαίνων τε τὸν κεχρησμένον θάνατον καὶ δοκέων ἀμφίρρυτον τὴν Κυρήνην εἶναι. εἶχε δὲ γυναῖκα συγγενέα ἑωυτοῦ, θυγατέρα δὲ τῶν Βαρκαίων τοῦ βασιλέος, τῷ οὔνομα ἦν Ἀλάζειρ· παρὰ τοῦτον ἀπικνέεται, καί μιν Βαρκαῖοί τε ἄνδρες καὶ τῶν ἐκ Κυρήνης φυγάδων τινὲς καταμαθόντες ἀγοράζοντα κτείνουσι, πρὸς δὲ καὶ τὸν πενθερὸν αὐτοῦ Ἀλάζειρα. Ἀρκεσίλεως μέν νυν εἴτε ἑκὼν εἴτε ἀέκων ἁμαρτὼν τοῦ χρησμοῦ ἐξέπλησε μοῖραν τὴν ἑωυτοῦ.
4.165 ἡ δὲ μήτηρ Φερετίμη, ἕως μὲν ὁ Ἀρκεσίλεως ἐν τῇ Βάρκῃ διαιτᾶτο ἐξεργασμένος ἑωυτῷ κακόν, ἣ δὲ εἶχε αὐτὴ τοῦ παιδὸς τὰ γέρεα ἐν Κυρήνῃ καὶ τἆλλα νεμομένη καὶ ἐν βουλῇ παρίζουσα. ἐπείτε δὲ ἔμαθε ἐν τῇ Βάρκῃ ἀποθανόντα οἱ τὸν παῖδα, φεύγουσα οἰχώκεε ἐς Αἴγυπτον. ἦσαν γάρ οἱ ἐκ τοῦ Ἀρκεσίλεω εὐεργεσίαι ἐς Καμβύσεα τὸν Κύρου πεποιημέναι· οὗτος γὰρ ἦν ὁ Ἀρκεσίλεως ὃς Κυρήνην Καμβύσῃ ἔδωκε καὶ φόρον ἐτάξατο. ἀπικομένη δὲ ἐς τὴν Αἴγυπτον ἡ Φερετίμη Ἀρυάνδεω ἱκέτις ἵζετο, τιμωρῆσαι ἑωυτῇ κελεύουσα, προισχομένη πρόφασιν ὡς διὰ τὸν μηδισμὸν ὁ παῖς οἱ τέθνηκε.
4.166 ὁ δὲ Ἀρυάνδης ἦν οὗτος τῆς Αἰγύπτου ὕπαρχος ὑπὸ Καμβύσεω κατεστεώς, ὃς ὑστέρῳ χρόνῳ τούτων παρισούμενος Δαρείῳ διεφθάρη. πυθόμενος γὰρ καὶ ἰδὼν Δαρεῖον ἐπιθυμέοντα μνημόσυνον ἑωυτοῦ λιπέσθαι τοῦτο τὸ μὴ ἄλλῳ εἴη βασιλέι κατεργασμένον, ἐμιμέετο τοῦτον, ἐς οὗ ἔλαβε τὸν μισθόν. Δαρεῖος μὲν γὰρ χρυσίον καθαρώτατον ἀπεψήσας ἐς τὸ δυνατώτατον νόμισμα ἐκόψατο, Ἀρυάνδης δὲ ἄρχων Αἰγύπτου ἀργύριον τὠυτὸ τοῦτο ἐποίεε, καὶ νῦν ἐστὶ ἀργύριον καθαρώτατον τὸ Ἀρυανδικόν. μαθὼν δέ μιν Δαρεῖος ταῦτα ποιεῦντα, αἰτίην οἱ ἄλλην ἐπενείκας ὥς οἱ ἐπανίσταιτο, ἀπέκτεινε.
4.167 τότε δὲ οὗτος ὁ Ἀρυάνδης κατοικτείρας Φερετίμην διδοῖ αὐτῇ στρατὸν τὸν ἐξ Αἰγύπτου ἅπαντα καὶ τὸν πεζὸν καὶ τὸν ναυτικόν· στρατηγὸν δὲ τοῦ μὲν πεζοῦ Ἄμασιν ἀπέδεξε ἄνδρα Μαράφιον, τοῦ δὲ ναυτικοῦ Βάδρην ἐόντα Πασαργάδην γένος. πρὶν δὲ ἢ ἀποστεῖλαι τὴν στρατιήν, ὁ Ἀρυάνδης πέμψας ἐς τὴν Βάρκην κήρυκα ἐπυνθάνετο τίς εἴη ὁ Ἀρκεσίλεων ἀποκτείνας. οἱ δὲ Βαρκαῖοι αὐτοὶ ὑπεδέκοντο πάντες· πολλά τε γὰρ καὶ κακὰ πάσχειν ὑπʼ αὐτοῦ. πυθόμενος δὲ ταῦτα ὁ Ἀρυάνδης οὕτω δὴ τὴν στρατιὴν ἀπέστειλε ἅμα τῇ Φερετίμῃ. αὕτη μέν νυν αἰτίη πρόσχημα τοῦ στόλου ἐγίνετο, ἀπεπέμπετο δὲ ἡ στρατιή, ὡς ἐμοὶ δοκέειν, ἐπὶ Λιβύης καταστροφῇ. Λιβύων γὰρ δὴ ἔθνεα πολλὰ καὶ παντοῖα ἐστι, καὶ τὰ μὲν αὐτῶν ὀλίγα βασιλέος ἦν ὑπήκοα, τὰ δὲ πλέω ἐφρόντιζε Δαρείου 1 οὐδέν.
4.172 Αὐσχισέων δὲ τούτων τὸ πρὸς ἑσπέρης ἔχονται Νασαμῶνες, ἔθνος ἐὸν πολλόν, οἳ τὸ θέρος καταλείποντες ἐπὶ τῇ θαλάσσῃ τὰ πρόβατα ἀναβαίνουσι ἐς Αὔγιλα χῶρον ὀπωριεῦντες τοὺς φοίνικας. οἳ δὲ πολλοὶ καὶ ἀμφιλαφέες πεφύκασι, πάντες ἐόντες καρποφόροι. τοὺς δὲ ἀττελέβους ἐπεὰν θηρεύσωσι, αὐήναντες πρὸς τὸν ἥλιον καταλέουσι καὶ ἔπειτα ἐπὶ γάλα ἐπιπάσσοντες πίνουσι. γυναῖκας δὲ νομίζοντες πολλὰς ἔχειν ἕκαστος ἐπίκοινον αὐτέων τὴν μῖξιν ποιεῦνται τρόπῳ παραπλησίῳ τῷ καὶ Μασσαγέται· ἐπεὰν σκίπωνα προστήσωνται, μίσγονται. πρῶτον δὲ γαμέοντος Νασαμῶνος ἀνδρὸς νόμος ἐστὶ τὴν νύμφην νυκτὶ τῇ πρώτῃ διὰ πάντων διεξελθεῖν τῶν δαιτυμόνων μισγομένην· τῶν δὲ ὡς ἕκαστος οἱ μιχθῇ, διδοῖ δῶρον τὸ ἂν ἔχῃ φερόμενος ἐξ οἴκου. ὁρκίοισι δὲ καὶ μαντικῇ χρέωνται τοιῇδε· ὀμνύουσι μὲν τοὺς παρὰ σφίσι ἄνδρας δικαιοτάτους καὶ ἀρίστους λεγομένους γενέσθαι, τούτους, τῶν τύμβων ἁπτόμενοι· μαντεύονται δὲ ἐπὶ τῶν προγόνων φοιτέοντες τὰ σήματα, καὶ κατευξάμενοι ἐπικατακοιμῶνται· τὸ δʼ ἂν ἴδη ἐν τῇ, ὄψι ἐνύπνιον, τούτῳ χρᾶται. πίστισι δὲ τοιῇσιδε χρέωνται· ἐκ τῆς χειρὸς διδοῖ πιεῖν καὶ αὐτὸς ἐκ τῆς τοῦ ἑτέρου πίνει. ἢν δὲ μὴ ἔχωσι ὑγρὸν μηδέν, οἳ δὲ τῆς χαμᾶθεν σποδοῦ λαβόντες λείχουσι.
4.183 ἀπὸ δὲ Αὐγίλων διὰ δέκα ἡμερέων ἀλλέων ὁδοῦ ἕτερος ἁλὸς κολωνὸς καὶ ὕδωρ καὶ φοίνικες καρποφόροι πολλοί, κατά περ καὶ ἐν τοῖσι ἑτέροισι· καὶ ἄνθρωποι οἰκέουσι ἐν αὐτῷ τοῖσι οὔνομα Γαράμαντες ἐστί, ἔθνος μέγα ἰσχυρῶς, οἳ ἐπὶ τὸν ἅλα γῆν ἐπιφορέοντες οὕτω σπείρουσι. συντομώτατον δʼ ἐστὶ ἐς τοὺς Λωτοφάγους, ἐκ τῶν τριήκοντα ἡμερέων ἐς αὐτοὺς ὁδός ἐστι· ἐν τοῖσι καὶ οἱ ὀπισθονόμοι βόες γίνονται· ὀπισθονόμοι δὲ διὰ τόδε εἰσι. τὰ κέρεα ἔχουσι κεκυφότα ἐς τὸ ἔμπροσθε· διὰ τοῦτο ὀπίσω ἀναχωρέοντες νέμονται· ἐς γὰρ τὸ ἔμπροσθε οὐκ οἷοι τε εἰσὶ προεμβαλλόντων ἐς τὴν γῆν τῶν κερέων. ἄλλο δὲ οὐδὲν διαφέρουσι τῶν ἄλλων βοῶν ὅτι μὴ τοῦτο καὶ τὸ δέρμα ἐς παχύτητά τε καὶ τρῖψιν. οἱ Γαράμαντες δὴ οὗτοι τοὺς τρωγλοδύτας Αἰθίοπας θηρεύουσι τοῖσι τεθρίπποισι· οἱ γὰρ τρωγλοδύται Αἰθίοπες πόδας τάχιστοι ἀνθρώπων πάντων εἰσὶ τῶν ἡμεῖς πέρι λόγους ἀποφερομένους ἀκούομεν. σιτέονται δὲ οἱ τρωγλοδύται ὄφις καὶ σαύρους καὶ τὰ τοιαῦτα τῶν ἑρπετῶν· γλῶσσαν δὲ οὐδεμιῇ ἄλλῃ παρομοίην νενομίκασι, ἀλλὰ τετρίγασι κατά περ αἱ νυκτερίδες.
4.188 θυσίαι δὲ τοῖσι νομάσι εἰσὶ αἵδε. ἐπεὰν τοῦ ὠτὸς ἀπάρξωνται τοῦ κτήνεος, ῥιπτέουσι ὑπὲρ τὸν δόμον, τοῦτο δὲ ποιήσαντες ἀποστρέφουσι τὸν αὐχένα αὐτοῦ· θύουσι δὲ ἡλίῳ καὶ σελήνῃ μούνοισι. τούτοισι μέν νυν πάντες Λίβυες θύουσι, ἀτὰρ οἱ περὶ τὴν Τριτωνίδα λίμνην νέμοντες τῇ Ἀθηναίῃ μάλιστα, μετὰ δὲ τῷ; Τρίτωνι καὶ τῷ Ποσειδέωνι.
4.189 τὴν δὲ ἄρα ἐσθῆτα καὶ τὰς αἰγίδας τῶν ἀγαλμάτων τῆς Ἀθηναίης ἐκ τῶν Λιβυσσέων ἐποιήσαντο οἱ Ἕλληνες· πλὴν γὰρ ἢ ὅτι σκυτίνη ἡ ἐσθὴς τῶν Λιβυσσέων ἐστὶ καὶ οἱ θύσανοι οἱ ἐκ τῶν αἰγίδων αὐτῇσι οὐκ ὄφιες εἰσὶ ἀλλὰ ἱμάντινοι, τά γε ἄλλα πάντα κατὰ τὠυτὸ ἔσταλται. καὶ δὴ καὶ τὸ οὔνομα κατηγορέει ὅτι ἐκ Λιβύης ἥκει ἡ στολὴ τῶν Παλλαδίων· αἰγέας γὰρ περιβάλλονται ψιλὰς περὶ τὴν ἐσθῆτα θυσανωτὰς αἱ Λίβυσσαι κεχριμένας ἐρευθεδάνῳ, ἐκ δὲ τῶν αἰγέων τουτέων αἰγίδας οἱ Ἕλληνες μετωνόμασαν. δοκέει δʼ ἔμοιγε καὶ ὀλολυγὴ ἐν ἱροῖσι ἐνθαῦτα πρῶτον γενέσθαι· κάρτα γὰρ ταύτῃ χρέωνται καλῶς αἱ Λίβυσσαι. καὶ τέσσερας ἵππους συζευγνύναι παρὰ Λιβύων οἱ Ἕλληνες μεμαθήκασι.
5.7 οὗτοι μὲν σφέων οἱ ἐπιφανέστατοι νόμοι εἰσί, θεοὺς δὲ σέβονται μούνους τούσδε, Ἄρεα καὶ Διόνυσον καὶ Ἄρτεμιν. οἱ δὲ βασιλέες αὐτῶν, πάρεξ τῶν ἄλλων πολιητέων, σέβονται Ἑρμέην μάλιστα θεῶν, καὶ ὀμνύουσι μοῦνον τοῦτον, καὶ λέγουσι γεγονέναι ἀπὸ Ἑρμέω ἑωυτούς.
5.9 τὸ δὲ πρὸς βορέω τῆς χώρης ἔτι ταύτης οὐδεὶς ἔχει φράσαι τὸ ἀτρεκὲς οἵτινες εἰσὶ ἄνθρωποι οἰκέοντες αὐτήν, ἀλλὰ τὰ πέρην ἤδη τοῦ Ἴστρου ἔρημος χώρη φαίνεται ἐοῦσα καὶ ἄπειρος. μούνους δὲ δύναμαι πυθέσθαι οἰκέοντας πέρην τοῦ Ἴστρου ἀνθρώπους τοῖσι οὔνομα εἶναι Σιγύννας, ἐσθῆτι δὲ χρεωμένους Μηδικῇ· τοὺς δὲ ἵππους αὐτῶν εἶναι λασίους ἅπαν τὸ σῶμα ἐπὶ πέντε δακτύλους τὸ βάθος τῶν τριχῶν, μικροὺς δὲ καὶ σιμοὺς καὶ ἀδυνάτους ἄνδρας φέρειν, ζευγνυμένους δὲ ὑπʼ ἅρματα εἶναι ὀξυτάτους· ἁρματηλατέειν δὲ πρὸς ταῦτα τοὺς ἐπιχωρίους. κατήκειν δὲ τούτων τοὺς οὔρους ἀγχοῦ Ἐνετῶν τῶν ἐν τῷ Ἀδρίῃ. εἶναι δὲ Μήδων σφέας ἀποίκους λέγουσι. ὅκως δὲ οὗτοι Μήδων ἄποικοι γεγόνασι, ἐγὼ μὲν οὐκ ἔχω ἐπιφράσασθαι, γένοιτο δʼ ἂν πᾶν ἐν τῷ μακρῷ χρόνῳ. Σιγύννας δʼ ὦν καλέουσι Δίγυες οἱ ἄνω ὑπὲρ Μασσαλίης οἰκέοντες τοὺς καπήλους, Κύπριοι δὲ τὰ δόρατα.
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
6.37 ἀποτειχίσας ὦν τὸν αὐχένα τῆς Χερσονήσου ὁ Μιλτιάδης καὶ τοὺς Ἀψινθίους τρόπῳ τοιούτῳ ὠσάμενος, τῶν λοιπῶν πρώτοισι ἐπολέμησε Λαμψακηνοῖσι· καί μιν οἱ Λαμψακηνοὶ λοχήσαντες αἱρέουσι ζωγρίῃ. ἦν δὲ ὁ Μιλτιάδης Κροίσῳ τῷ Λυδῷ ἐν γνώμῃ γεγονώς· πυθόμενος ὦν ὁ Κροῖσος ταῦτα, πέμπων προηγόρευε τοῖσι Λαμψακηνοῖσι μετιέναι Μιλτιάδεα· εἰ δὲ μή σφεας πίτυος τρόπον ἀπείλεε ἐκτρίψειν. πλανωμένων δὲ τῶν Λαμψακηνῶν ἐν τοῖσι λόγοισι τὸ θέλει τὸ ἔπος εἶναι τό σφι ἀπείλησε ὁ Κροῖσος, πίτυος τρόπον ἐκτρίψειν, μόγις κοτὲ μαθὼν τῶν τις πρεσβυτέρων εἶπε τὸ ἐόν, ὅτι πίτυς μούνη πάντων δενδρέων ἐκκοπεῖσα βλαστὸν οὐδένα μετιεῖ ἀλλὰ πανώλεθρος ἐξαπόλλυται. δείσαντες ὦν οἱ Λαμψακηνοὶ Κροῖσον λύσαντες μετῆκαν Μιλτιάδεα.
6.58 ταῦτα μὲν ζῶσι τοῖσι βασιλεῦσι δέδοται ἐκ τοῦ κοινοῦ τῶν Σπαρτιητέων, ἀποθανοῦσι δὲ τάδε. ἱππέες περιαγγέλλουσι τὸ γεγονὸς κατὰ πᾶσαν τὴν Λακωνικήν, κατὰ δὲ τὴν πόλιν γυναῖκες περιιοῦσαι λέβητα κροτέουσι. ἐπεὰν ὦν τοῦτο γίνηται τοιοῦτο, ἀνάγκη ἐξ οἰκίης ἑκάστης ἐλευθέρους δύο καταμιαίνεσθαι, ἄνδρα τε καὶ γυναῖκα· μὴ ποιήσασι δὲ τοῦτο ζημίαι μεγάλαι ἐπικέαται. νόμος δὲ τοῖσι Λακεδαιμονίοισι κατὰ τῶν βασιλέων τοὺς θανάτους ἐστὶ ὡυτὸς καὶ τοῖσι βαρβάροισι τοῖσι ἐν τῇ Ἀσίῃ· τῶν γὰρ ὦν βαρβάρων οἱ πλεῦνες τῷ αὐτῷ νόμῳ χρέωνται κατὰ τοὺς θανάτους τῶν βασιλέων. ἐπεὰν γὰρ ἀποθάνῃ βασιλεὺς Λακεδαιμονίων, ἐκ πάσης δεῖ Λακεδαίμονος, χωρὶς Σπαρτιητέων, ἀριθμῷ τῶν περιοίκων ἀναγκαστοὺς ἐς τὸ κῆδος ἰέναι. τούτων ὦν καὶ τῶν εἱλωτέων καὶ αὐτῶν Σπαρτιητέων ἐπεὰν συλλεχθέωσι ἐς τὠυτὸ πολλαὶ χιλιάδες σύμμιγα τῇσι γυναιξί, κόπτονταί τε τὰ μέτωπα προθύμως καὶ οἰμωγῇ διαχρέωνται ἀπλέτῳ, φάμενοι τὸν ὕστατον αἰεὶ ἀπογενόμενον τῶν βασιλέων, τοῦτον δὴ γενέσθαι ἄριστον. ὃς δʼ ἂν ἐν πολέμῳ τῶν βασιλέων ἀποθάνῃ, τούτῳ δὲ εἴδωλον σκευάσαντες ἐν κλίνῃ εὖ ἐστρωμένῃ ἐκφέρουσι. ἐπεὰν δὲ θάψωσι, ἀγορὴ δέκα ἡμερέων οὐκ ἵσταταί σφι οὐδʼ ἀρχαιρεσίη συνίζει, ἀλλὰ πενθέουσι ταύτας τὰς ἡμέρας. 6.59 συμφέρονται δὲ ἄλλο οὗτοι τόδε τοῖσι Πέρσῃσι· ἐπεὰν ἀποθανόντος τοῦ βασιλέος ἄλλος ἐνίστηται βασιλεύς, οὗτος ὁ ἐσιὼν ἐλευθεροῖ ὅστις τι Σπαρτιητέων τῷ βασιλέι ἢ τῷ δημοσίῳ ὤφειλε· ἐν δʼ αὖ Πέρσῃσι ὁ κατιστάμενος βασιλεὺς τὸν προοφειλόμενον φόρον μετιεῖ τῇσι πόλισι πάσῃσι. 6.60 συμφέρονται δὲ καὶ τάδε Αἰγυπτίοισι Λακεδαιμόνιοι· οἱ κήρυκες αὐτῶν καὶ αὐληταὶ καὶ μάγειροι ἐκδέκονται τὰς πατρωίας τέχνας, καὶ αὐλητής τε αὐλητέω γίνεται καὶ μάγειρος μαγείρου καὶ κῆρυξ κήρυκος· οὐ κατὰ λαμπροφωνίην ἐπιτιθέμενοι ἄλλοι σφέας παρακληίουσι, ἀλλὰ κατὰ τὰ πάτρια ἐπιτελέουσι.
6.84 Ἀργεῖοι μέν νυν διὰ ταῦτα Κλεομένεα φασὶ μανέντα ἀπολέσθαι κακῶς· αὐτοὶ δὲ Σπαρτιῆται φασὶ ἐκ δαιμονίου μὲν οὐδενὸς μανῆναι Κλεομένεα, Σκύθῃσι δὲ ὁμιλήσαντά μιν ἀκρητοπότην γενέσθαι καὶ ἐκ τούτου μανῆναι. Σκύθας γὰρ τοὺς νομάδας, ἐπείτε σφι Δαρεῖον ἐμβαλεῖν ἐς τὴν χώρην, μετὰ ταῦτα μεμονέναι μιν τίσασθαι, πέμψαντας δὲ ἐς Σπάρτην συμμαχίην τε ποιέεσθαι καὶ συντίθεσθαι ὡς χρεὸν εἴη αὐτοὺς μὲν τοὺς Σκύθας παρὰ Φᾶσιν ποταμὸν πειρᾶν ἐς τὴν Μηδικὴν ἐσβάλλειν, σφέας δὲ τοὺς Σπαρτιήτας κελεύειν ἐξ Ἐφέσου ὁρμωμένους ἀναβαίνειν καὶ ἔπειτα ἐς τὠυτὸ ἀπαντᾶν. Κλεομένεα δὲ λέγουσι ἡκόντων τῶν Σκυθέων ἐπὶ ταῦτα ὁμιλέειν σφι μεζόνως, ὁμιλέοντα δὲ μᾶλλον τοῦ ἱκνεομένου μαθεῖν τὴν ἀκρητοποσίην παρʼ αὐτῶν· ἐκ τούτου δὲ μανῆναί μιν νομίζουσι Σπαρτιῆται. ἔκ τε τόσου, ὡς αὐτοὶ λέγουσι, ἐπεὰν ζωρότερον βούλωνται πιεῖν, Ἐπισκύθισον λέγουσι. οὕτω δὴ Σπαρτιῆται τὰ περὶ Κλεομένεα λέγουσι· ἐμοὶ δὲ δοκέει τίσιν ταύτην ὁ Κλεομένης Δημαρήτῳ ἐκτῖσαι.
7.73 φρύγες δὲ ἀγχοτάτω τῆς Παφλαγονικῆς σκευὴν εἶχον, ὀλίγον παραλλάσσοντες. οἱ δὲ Φρύγες, ὡς Μακεδόνες λέγουσι, ἐκαλέοντο Βρίγες χρόνον ὅσον Εὐρωπήιοι ἐόντες σύνοικοι ἦσαν Μακεδόσι, μεταβάντες δὲ ἐς τὴν Ἀσίην ἅμα τῇ χώρῃ καὶ τὸ οὔνομα μετέβαλον ἐς Φρύγας. Ἀρμένιοι δὲ κατά περ Φρύγες ἐσεσάχατο, ἐόντες Φρυγῶν ἄποικοι. τούτων συναμφοτέρων ἦρχε Ἀρτόχμης Δαρείου ἔχων θυγατέρα.
7.140 πέμψαντες γὰρ οἱ Ἀθηναῖοι ἐς Δελφοὺς θεοπρόπους χρηστηριάζεσθαι ἦσαν ἕτοιμοι· καί σφι ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα, ὡς ἐς τὸ μέγαρον ἐσελθόντες ἵζοντο, χρᾷ ἡ Πυθίη, τῇ οὔνομα ἦν Ἀριστονίκη, τάδε. ὦ μέλεοι, τί κάθησθε; λιπὼν φεῦγʼ ἔσχατα γαίης δώματα καὶ πόλιος τροχοειδέος ἄκρα κάρηνα. οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδον οὔτε τὸ σῶμα, οὔτε πόδες νέατοι οὔτʼ ὦν χέρες, οὔτε τι μέσσης λείπεται, ἀλλʼ ἄζηλα πέλει· κατὰ γάρ μιν ἐρείπει πῦρ τε καὶ ὀξὺς Ἄρης, Συριηγενὲς ἅρμα διώκων. πολλὰ δὲ κἆλλʼ ἀπολεῖ πυργώματα κοὐ τὸ σὸν οἶον, πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασι, δείματι παλλόμενοι, κατὰ δʼ ἀκροτάτοις ὀρόφοισι αἷμα μέλαν κέχυται, προϊδὸν κακότητος ἀνάγκας. ἀλλʼ ἴτον ἐξ ἀδύτοιο, κακοῖς δʼ ἐπικίδνατε θυμόν.
7.238 ταῦτα εἴπας Ξέρξης διεξήιε διὰ τῶν νεκρῶν, καὶ Λεωνίδεω, ἀκηκοὼς ὅτι βασιλεύς τε ἦν καὶ στρατηγὸς Λακεδαιμονίων, ἐκέλευσε ἀποταμόντας τὴν κεφαλὴν ἀνασταυρῶσαι. δῆλά μοι πολλοῖσι μὲν καὶ ἄλλοισι τεκμηρίοισι, ἐν δὲ καὶ τῷδε οὐκ ἥκιστα γέγονε, ὅτι βασιλεὺς Ξέρξης πάντων δὴ μάλιστα ἀνδρῶν ἐθυμώθη ζῶντι Λεωνίδῃ· οὐ γὰρ ἄν κοτε ἐς τὸν νεκρὸν ταῦτα παρενόμησε, ἐπεὶ τιμᾶν μάλιστα νομίζουσι τῶν ἐγὼ οἶδα ἀνθρώπων Πέρσαι ἄνδρας ἀγαθοὺς τὰ πολέμια. οἳ μὲν δὴ ταῦτα ἐποίευν, τοῖσι ἐπετέτακτο ποιέειν.
9.78 ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” 9.79 ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.” ' None | 3.106 The most outlying nations of the world have somehow drawn the finest things as their lot, exactly as Greece has drawn the possession of far the best seasons. ,As I have lately said, India lies at the world's most distant eastern limit; and in India all living creatures four-footed and flying are much bigger than those of other lands, except the horses, which are smaller than the Median horses called Nesaean; moreover, the gold there, whether dug from the earth or brought down by rivers or got as I have described, is very abundant. ,There, too, wool more beautiful and excellent than the wool of sheep grows on wild trees; these trees supply the Indians with clothing. " "4.76 But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. "
1.2 In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. " 1.6 Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. ' "
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.” " "1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” " '1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. ' "1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” " "1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. "
1.20 I know this much to be so because the Delphians told me. The Milesians add that Periander son of Cypselus, a close friend of the Thrasybulus who then was sovereign of Miletus, learned what reply the oracle had given to Alyattes, and sent a messenger to tell Thrasybulus so that his friend, forewarned, could make his plans accordingly. ' "
1.23 Periander, who disclosed the oracle's answer to Thrasybulus, was the son of Cypselus, and sovereign of Corinth . The Corinthians say (and the Lesbians agree) that the most marvellous thing that happened to him in his life was the landing on Taenarus of Arion of Methymna, brought there by a dolphin. This Arion was a lyre-player second to none in that age; he was the first man whom we know to compose and name the dithyramb which he afterwards taught at Corinth . " "
1.24 They say that this Arion, who spent most of his time with Periander, wished to sail to Italy and Sicily, and that after he had made a lot of money there he wanted to come back to Corinth . ,Trusting none more than the Corinthians, he hired a Corinthian vessel to carry him from Tarentum . But when they were out at sea, the crew plotted to take Arion's money and cast him overboard. Discovering this, he earnestly entreated them, asking for his life and offering them his money. ,But the crew would not listen to him, and told him either to kill himself and so receive burial on land or else to jump into the sea at once. ,Abandoned to this extremity, Arion asked that, since they had made up their minds, they would let him stand on the half-deck in all his regalia and sing; and he promised that after he had sung he would do himself in. ,The men, pleased at the thought of hearing the best singer in the world, drew away toward the waist of the vessel from the stern. Arion, putting on all his regalia and taking his lyre, stood up on the half-deck and sang the “Stirring Song,” and when the song was finished he threw himself into the sea, as he was with all his regalia. ,So the crew sailed away to Corinth ; but a dolphin (so the story goes) took Arion on his back and bore him to Taenarus. Landing there, he went to Corinth in his regalia, and when he arrived, he related all that had happened. ,Periander, skeptical, kept him in confinement, letting him go nowhere, and waited for the sailors. When they arrived, they were summoned and asked what news they brought of Arion. While they were saying that he was safe in Italy and that they had left him flourishing at Tarentum, Arion appeared before them, just as he was when he jumped from the ship; astonished, they could no longer deny what was proved against them. ,This is what the Corinthians and Lesbians say, and there is a little bronze memorial of Arion on Taenarus, the figure of a man riding upon a dolphin. "
1.27 Then, when he had subjugated all the Asiatic Greeks of the mainland and made them tributary to him, he planned to build ships and attack the islanders; ,but when his preparations for shipbuilding were underway, either Bias of Priene or Pittacus of Mytilene (the story is told of both) came to Sardis and, asked by Croesus for news about Hellas, put an end to the shipbuilding by giving the following answer: ,“O King, the islanders are buying ten thousand horse, intending to march to Sardis against you.” Croesus, thinking that he spoke the truth, said: “Would that the gods would put this in the heads of the islanders, to come on horseback against the sons of the Lydians!” Then the other answered and said: ,“O King, you appear to me earnestly to wish to catch the islanders riding horses on the mainland, a natural wish. And what else do you suppose the islanders wished, as soon as they heard that you were building ships to attack them, than to catch Lydians on the seas, so as to be revenged on you for the Greeks who dwell on the mainland, whom you enslaved?” ,Croesus was quite pleased with this conclusion, for he thought the man spoke reasonably and, heeding him, stopped building ships. Thus he made friends with the Ionians inhabiting the islands.
1.33 By saying this, Solon did not at all please Croesus, who sent him away without regard for him, but thinking him a great fool, because he ignored the present good and told him to look to the end of every affair. ' "
1.36 So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” " "
1.38 “My son,” answered Croesus, “I do this not because I have seen cowardice or anything unseemly in you, but the vision of a dream stood over me in my sleep, and told me that you would be short-lived, for you would be killed by a spear of iron. ,It is because of that vision that I hurried your marriage and do not send you on any enterprise that I have in hand, but keep guard over you, so that perhaps I may rob death of you during my lifetime. You are my only son: for that other, since he is ruined, he doesn't exist for me.” " 1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector.
1.55 After his gifts to the Delphians, Croesus made a third inquiry of the oracle, for he wanted to use it to the full, having received true answers from it; and the question which he asked was whether his sovereignty would be of long duration. To this the Pythian priestess answered as follows: ,
1.59 Now of these two peoples, Croesus learned that the Attic was held in subjection and divided into factions by Pisistratus, son of Hippocrates, who at that time was sovereign over the Athenians. This Hippocrates was still a private man when a great marvel happened to him when he was at Olympia to see the games: when he had offered the sacrifice, the vessels, standing there full of meat and water, boiled without fire until they boiled over. ,Chilon the Lacedaemonian, who happened to be there and who saw this marvel, advised Hippocrates not to take to his house a wife who could bear children, but if he had one already, then to send her away, and if he had a son, to disown him. ,Hippocrates refused to follow the advice of Chilon; and afterward there was born to him this Pisistratus, who, when there was a feud between the Athenians of the coast under Megacles son of Alcmeon and the Athenians of the plain under Lycurgus son of Aristolaides, raised up a third faction, as he coveted the sovereign power. He collected partisans and pretended to champion the uplanders, and the following was his plan. ,Wounding himself and his mules, he drove his wagon into the marketplace, with a story that he had escaped from his enemies, who would have killed him (so he said) as he was driving into the country. So he implored the people to give him a guard: and indeed he had won a reputation in his command of the army against the Megarians, when he had taken Nisaea and performed other great exploits. ,Taken in, the Athenian people gave him a guard of chosen citizens, whom Pisistratus made clubmen instead of spearmen: for the retinue that followed him carried wooden clubs. ,These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well.
1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,
1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter:
1.71 Croesus, mistaking the meaning of the oracle, invaded Cappadocia, expecting to destroy Cyrus and the Persian power. ,But while he was preparing to march against the Persians, a certain Lydian, who was already held to be a wise man, and who, from the advice which he now gave, won a great name among the Lydians, advised him as follows (his name was Sandanis): “O King, you are getting ready to march against men who wear trousers of leather and whose complete wardrobe is of leather, and who eat not what they like but what they have; for their land is stony. ,Further, they do not use wine, but drink water, have no figs to eat, or anything else that is good. Now if you conquer them, of what will you deprive them, since they have nothing? But if on the other hand you are conquered, then look how many good things you will lose; for once they have tasted of our blessings they will cling so tightly to them that nothing will pry them away. ,For myself, then, I thank the gods that they do not put it in the heads of the Persians to march against the Lydians.” Sandanis spoke thus but he did not persuade Croesus. Indeed, before they conquered the Lydians, the Persians had no luxury and no comforts. 1.72 Now the Cappadocians are called by the Greeks Syrians, and these Syrians before the Persian rule were subjects of the Medes, and, at this time, of Cyrus. ,For the boundary of the Median and Lydian empires was the river Halys, which flows from the Armenian mountains first through Cilicia and afterwards between the Matieni on the right and the Phrygians on the other hand; then, passing these and still flowing north, it separates the Cappadocian Syrians on the right from the Paphlagonians on the left. ,Thus the Halys river cuts off nearly the whole of the lower part of Asia from the Cyprian to the Euxine sea . Here is the narrowest neck of all this land; the length of the journey across for a man traveling unencumbered is five days.' "1.73 The reasons for Croesus' expedition against Cappadocia were these: he desired to gain territory in addition to his own, and (these were the chief causes) he trusted the oracle and wished to avenge Astyages on Cyrus; for Cyrus, son of Cambyses, had conquered Astyages and held him in subjection. ,Now Astyages, son of Cyaxares and the king of Media, was Croesus' brother-in-law: and this is how he came to be so. ,A tribe of wandering Scythians separated itself from the rest, and escaped into Median territory. This was then ruled by Cyaxares, son of Phraortes, son of Deioces. Cyaxares at first treated the Scythians kindly, as suppliants for his mercy; and, as he had a high regard for them, he entrusted boys to their tutelage to be taught their language and the skill of archery. ,As time went on, it happened that the Scythians, who were accustomed to go hunting and always to bring something back, once had taken nothing, and when they returned empty-handed, Cyaxares treated them very roughly and contemptuously (being, as appears from this, prone to anger). ,The Scythians, feeling themselves wronged by the treatment they had from Cyaxares, planned to take one of the boys who were their pupils and cut him in pieces; then, dressing the flesh as they were accustomed to dress the animals which they killed, to bring and give it to Cyaxares as if it were the spoils of the hunt; and after that, to make their way with all speed to Alyattes son of Sadyattes at Sardis . All this they did. ,Cyaxares and the guests who ate with him dined on the boy's flesh, and the Scythians, having done as they planned, fled to Alyattes for protection." "1.74 After this, since Alyattes would not give up the Scythians to Cyaxares at his demand, there was war between the Lydians and the Medes for five years; each won many victories over the other, and once they fought a battle by night. ,They were still warring with equal success, when it happened, at an encounter which occurred in the sixth year, that during the battle the day was suddenly turned to night. Thales of Miletus had foretold this loss of daylight to the Ionians, fixing it within the year in which the change did indeed happen. ,So when the Lydians and Medes saw the day turned to night, they stopped fighting, and both were the more eager to make peace. Those who reconciled them were Syennesis the Cilician and Labynetus the Babylonian; ,they brought it about that there should be a sworn agreement and a compact of marriage between them: they judged that Alyattes should give his daughter Aryenis to Astyages, son of Cyaxares; for without strong constraint agreements will not keep their force. ,These nations make sworn compacts as do the Greeks; and besides, when they cut the skin of their arms, they lick each other's blood. " "1.75 Cyrus had subjugated this Astyages, then, Cyrus' own mother's father, for the reason which I shall presently disclose. ,Having this reason to quarrel with Cyrus, Croesus sent to ask the oracles if he should march against the Persians; and when a deceptive answer came he thought it to be favorable to him, and so led his army into the Persian territory. ,When he came to the river Halys, he transported his army across it—by the bridges which were there then, as I maintain; but the general belief of the Greeks is that Thales of Miletus got the army across. ,The story is that, as Croesus did not know how his army could pass the river (as the aforesaid bridges did not yet exist then), Thales, who was in the encampment, made the river, which flowed on the left of the army, also flow on the right, in the following way. ,Starting from a point on the river upstream from the camp, he dug a deep semi-circular trench, so that the stream, turned from its ancient course, would flow in the trench to the rear of the camp and, passing it, would issue into its former bed, with the result that as soon as the river was thus divided into two, both channels could be forded. ,Some even say that the ancient channel dried up altogether. But I do not believe this; for in that case, how did they pass the river when they were returning? " "
1.91 When the Lydians came, and spoke as they had been instructed, the priestess (it is said) made the following reply. “No one may escape his lot, not even a god. Croesus has paid for the sin of his ancestor of the fifth generation before, who was led by the guile of a woman to kill his master, though he was one of the guard of the Heraclidae, and who took to himself the royal state of that master, to which he had no right. ,And it was the wish of Loxias that the evil lot of Sardis fall in the lifetime of Croesus' sons, not in his own; but he could not deflect the Fates. ,Yet as far as they gave in, he did accomplish his wish and favor Croesus: for he delayed the taking of Sardis for three years. And let Croesus know this: that although he is now taken, it is by so many years later than the destined hour. And further, Loxias saved Croesus from burning. ,But as to the oracle that was given to him, Croesus is wrong to complain concerning it. For Loxias declared to him that if he led an army against the Persians, he would destroy a great empire. Therefore he ought, if he had wanted to plan well, to have sent and asked whether the god spoke of Croesus' or of Cyrus' empire. But he did not understood what was spoken, or make further inquiry: for which now let him blame himself. ,When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: ,for she was a Mede and the daughter of Astyages king of the Medes; but he was a Persian and a subject of the Medes and although in all respects her inferior he married this lady of his.” This was the answer of the priestess to the Lydians. They carried it to Sardis and told Croesus, and when he heard it, he confessed that the sin was not the god's, but his. And this is the story of Croesus' rule, and of the first overthrow of Ionia . " "
1.93 There are not many marvellous things in Lydia to record, in comparison with other countries, except the gold dust that comes down from Tmolus. ,But there is one building to be seen there which is much the greatest of all, except those of Egypt and Babylon . In Lydia is the tomb of Alyattes, the father of Croesus, the base of which is made of great stones and the rest of it of mounded earth. It was built by the men of the market and the craftsmen and the prostitutes. ,There survived until my time five corner-stones set on the top of the tomb, and in these was cut the record of the work done by each group: and measurement showed that the prostitutes' share of the work was the greatest. ,All the daughters of the common people of Lydia ply the trade of prostitutes, to collect dowries, until they can get themselves husbands; and they themselves offer themselves in marriage. ,Now this tomb has a circumference of thirteen hundred and ninety yards, and its breadth is above four hundred and forty yards; and there is a great lake hard by the tomb, which, the Lydians say, is fed by ever-flowing springs; it is called the Gygaean lake. Such then is this tomb. " 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.
1.135 But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines.
1.155 When Cyrus heard of this on his journey, he said to Croesus, “What end to this business, Croesus? It seems that the Lydians will never stop making trouble for me and for themselves. It occurs to me that it may be best to make slaves of them; for it seems I have acted like one who slays the father and spares the children. ,So likewise I have taken with me you who were more than a father to the Lydians, and handed the city over to the Lydians themselves; and then indeed I marvel that they revolt!” So Cyrus uttered his thought; but Croesus feared that he would destroy Sardis, and answered him thus: ,“O King, what you say is reasonable. But do not ever yield to anger, or destroy an ancient city that is innocent both of the former and of the present offense. For the former I am responsible, and bear the punishment on my head; while Pactyes, in whose charge you left Sardis, does this present wrong; let him, then, pay the penalty. ,But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war, and order them to wear tunics under their cloaks and knee-boots on their feet, and to teach their sons lyre-playing and song and dance and shop-keeping. And quickly, O king, you shall see them become women instead of men, so that you need not fear them, that they might revolt.”
1.187 There was a trick, too, that this same queen contrived. She had a tomb made for herself and set high over the very gate of that entrance of the city which was used most, with writing engraved on the tomb, which read: ,“If any king of Babylon in the future is in need of money, let him open this tomb and take as much as he likes: but let him not open it unless he is in need; for it will be the worse for him.” ,This tomb remained untouched until the kingship fell to Darius. He thought it a very strange thing that he should never use this gate, or take the money when it lay there and the writing itself invited him to. ,The reason he did not use the gate was that the dead body would be over his head as he passed through. ,After opening the tomb, he found no money there, only the dead body, with writing which read: “If you were ever satisfied with what you had and did not disgrace yourself seeking more, you would not have opened the coffins of the dead.” Such a woman, it is recorded, was this queen.
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 . ' "
1.203 but the Caspian is separate and by itself. Its length is what a ship rowed by oars can traverse in fifteen days, and its breadth, where it is broadest, is an eight days' journey. Along its western shore stretches the range of Caucasus, which has more and higher peaks than any other range. Many and all kinds of nations dwell in the Caucasus, and the most of them live on the fruits of the forest. ,Here, it is said, are trees growing leaves that men crush and mix with water and use for painting figures on their clothing; these figures cannot be washed out, but last as long as the wool, as if they had been woven into it from the first. Men and women here (they say) have intercourse openly, like beasts of the flock. "
1.204 This sea called Caspian is hemmed in to the west by the Caucasus : towards the east and the sunrise there stretches from its shores a boundless plain as far as the eye can see. The greater part of this wide plain is the country of the Massagetae, against whom Cyrus was eager to lead his army. ,For there were many weighty reasons that impelled and encouraged him to do so: first, his birth, because of which he seemed to be something more than mortal; and next, his victories in his wars: for no nation that Cyrus undertook to attack could escape from him. ' "
1.207 But Croesus the Lydian, who was present, was displeased by their advice and spoke against it. “O King,” he said, “you have before now heard from me that since Zeus has given me to you I will turn aside to the best of my ability whatever misadventure I see threatening your house. And disaster has been my teacher. ,Now, if you think that you and the army that you lead are immortal, I have no business giving you advice; but if you know that you and those whom you rule are only men, then I must first teach you this: men's fortunes are on a wheel, which in its turning does not allow the same man to prosper forever. ,So, if that is the case, I am not of the same opinion about the business in hand as these other counsellors of yours. This is the danger if we agree to let the enemy enter your country: if you lose the battle, you lose your empire also, for it is plain that if the Massagetae win they will not retreat but will march against your provinces. ,And if you conquer them, it is a lesser victory than if you crossed into their country and routed the Massagetae and pursued them; for I weigh your chances against theirs, and suppose that when you have beaten your adversaries you will march for the seat of Tomyris' power. ,And besides what I have shown, it would be a shameful thing and not to be endured if Cyrus the son of Cambyses should yield and give ground before a woman. Now then, it occurs to me that we should cross and go forward as far as they draw back, and that then we should endeavor to overcome them by doing as I shall show. ,As I understand, the Massagetae have no experience of the good things of Persia, and have never fared well as to what is greatly desirable. Therefore, I advise you to cut up the meat of many of your sheep and goats into generous portions for these men, and to cook it and serve it as a feast in our camp, providing many bowls of unmixed wine and all kinds of food. ,Then let your army withdraw to the river again, leaving behind that part of it which is of least value. For if I am not mistaken in my judgment, when the Massagetae see so many good things they will give themselves over to feasting on them; and it will be up to us then to accomplish great things.” "
1.215 These Massagetae are like the Scythians in their dress and way of life. They are both cavalry and infantry (having some of each kind), and spearmen and archers; and it is their custom to carry battle-axes. They always use gold and bronze; all their spear-points and arrow-heads and battle-axes are bronze and the adornment of their headgear and belts and girdles is gold. ,They equip their horses similarly, protecting their chests with bronze breastplates and putting gold on reins, bits, and cheekplates. But they never use iron and silver, for there is none at all in their country, but gold and bronze abound.
1.216 Now for their customs: each man marries a wife, but the wives are common to all. The Greeks say this is a Scythian custom; it is not, but a custom of the Massagetae. There, when a man desires a woman, he hangs his quiver before her wagon, and has intercourse with her without fear. ,Though they fix no certain term to life, yet when a man is very old all his family meet together and kill him, with beasts of the flock besides, then boil the flesh and feast on it. ,This is held to be the happiest death; when a man dies of an illness, they do not eat him, but bury him in the earth, and lament that he did not live to be killed. They never plant seed; their fare is their livestock and the fish which they take in abundance from the Araxes. ,Their drink is milk. The sun is the only god whom they worship; they sacrifice horses to him; the reasoning is that he is the swiftest of the gods, and therefore they give him the swiftest of mortal things. ' "
2.2 Now before Psammetichus became king of Egypt, the Egyptians believed that they were the oldest people on earth. But ever since Psammetichus became king and wished to find out which people were the oldest, they have believed that the Phrygians were older than they, and they than everybody else. ,Psammetichus, when he was in no way able to learn by inquiry which people had first come into being, devised a plan by which he took two newborn children of the common people and gave them to a shepherd to bring up among his flocks. He gave instructions that no one was to speak a word in their hearing; they were to stay by themselves in a lonely hut, and in due time the shepherd was to bring goats and give the children their milk and do everything else necessary. ,Psammetichus did this, and gave these instructions, because he wanted to hear what speech would first come from the children, when they were past the age of indistinct babbling. And he had his wish; for one day, when the shepherd had done as he was told for two years, both children ran to him stretching out their hands and calling “Bekos!” as he opened the door and entered. ,When he first heard this, he kept quiet about it; but when, coming often and paying careful attention, he kept hearing this same word, he told his master at last and brought the children into the king's presence as required. Psammetichus then heard them himself, and asked to what language the word “Bekos” belonged; he found it to be a Phrygian word, signifying bread. ,Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus' temple at Memphis ; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. " "
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. " "
2.11 Now in Arabia, not far from Egypt, there is a gulf extending inland from the sea called Red, whose length and width are such as I shall show: ,in length, from its inner end out to the wide sea, it is a forty days' voyage for a ship rowed by oars; and in breadth, it is half a day's voyage at the widest. Every day the tides ebb and flow in it. ,I believe that where Egypt is now, there was once another such gulf; this extended from the northern sea towards Aethiopia, and the other, the Arabian gulf of which I shall speak, extended from the south towards Syria ; the ends of these gulfs penetrated into the country near each other, and but a little space of land separated them. ,Now, if the Nile inclined to direct its current into this Arabian gulf, why should the latter not be silted up by it inside of twenty thousand years? In fact, I expect that it would be silted up inside of ten thousand years. Is it to be doubted, then, that in the ages before my birth a gulf even much greater than this should have been silted up by a river so great and so busy? " "
2.28 Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. " "
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. " '2.30 From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. ' "2.31 To a distance of four months' travel by land and water, then, there is knowledge of the Nile, besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. " 2.35 It is sufficient to say this much concerning the Nile . But concerning Egypt, I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . ,Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. ,Men carry burdens on their heads, women on their shoulders. Women pass water standing, men sitting. They ease their bowels indoors, and eat out of doors in the streets, explaining that things unseemly but necessary should be done alone in private, things not unseemly should be done openly. ,No woman is dedicated to the service of any god or goddess; men are dedicated to all deities male or female. Sons are not compelled against their will to support their parents, but daughters must do so though they be unwilling. 2.36 Everywhere else, priests of the gods wear their hair long; in Egypt, they are shaven. For all other men, the rule in mourning for the dead is that those most nearly concerned have their heads shaven; Egyptians are shaven at other times, but after a death they let their hair and beard grow. ,The Egyptians are the only people who keep their animals with them in the house. Whereas all others live on wheat and barley, it is the greatest disgrace for an Egyptian to live so; they make food from a coarse grain which some call spelt. ,They knead dough with their feet, and gather mud and dung with their hands. The Egyptians and those who have learned it from them are the only people who practise circumcision. Every man has two garments, every woman only one. ,The rings and sheets of sails are made fast outside the boat elsewhere, but inside it in Egypt . The Greeks write and calculate from left to right; the Egyptians do the opposite; yet they say that their way of writing is towards the right, and the Greek way towards the left. They employ two kinds of writing; one is called sacred, the other demotic. ' "2.37 They are religious beyond measure, more than any other people; and the following are among their customs. They drink from cups of bronze, which they clean out daily; this is done not by some but by all. ,They are especially careful always to wear newly-washed linen. They practise circumcision for cleanliness' sake; for they would rather be clean than more becoming. Their priests shave the whole body every other day, so that no lice or anything else foul may infest them as they attend upon the gods. ,The priests wear a single linen garment and sandals of papyrus: they may have no other kind of clothing or footwear. Twice a day and twice every night they wash in cold water. Their religious observances are, one may say, innumerable. ,But also they receive many benefits: they do not consume or spend anything of their own; sacred food is cooked for them, beef and goose are brought in great abundance to each man every day, and wine of grapes is given to them, too. They may not eat fish. ,The Egyptians sow no beans in their country; if any grow, they will not eat them either raw or cooked; the priests cannot endure even to see them, considering beans an unclean kind of legume. Many (not only one) are dedicated to the service of each god. One of these is the high priest; and when a high priest dies, his son succeeds to his office." '2.38 They believe that bulls belong to Epaphus, and for this reason scrutinize them as follows; if they see even one black hair on them, the bull is considered impure. ,One of the priests, appointed to the task, examines the beast, making it stand and lie, and drawing out its tongue, to determine whether it is clean of the stated signs which I shall indicate hereafter. He looks also to the hairs of the tail, to see if they grow naturally. ,If it is clean in all these respects, the priest marks it by wrapping papyrus around the horns, then smears it with sealing-earth and stamps it with his ring; and after this they lead the bull away. But the penalty is death for sacrificing a bull that the priest has not marked. Such is the manner of approving the beast; I will now describe how it is sacrificed. 2.39 After leading the marked beast to the altar where they will sacrifice it, they kindle a fire; then they pour wine on the altar over the victim and call upon the god; then they cut its throat, and having done so sever the head from the body. ,They flay the carcass of the victim, then invoke many curses on its head, which they carry away. Where there is a market, and Greek traders in it, the head is taken to the market and sold; where there are no Greeks, it is thrown into the river. ,The imprecation which they utter over the heads is that whatever ill threatens those who sacrifice, or the whole of Egypt, fall upon that head. ,In respect of the heads of sacrificed beasts and the libation of wine, the practice of all Egyptians is the same in all sacrifices; and from this ordice no Egyptian will taste of the head of anything that had life. 2.40 But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "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. " '2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.46 This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 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 .
2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes.
2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries.
2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians.
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me.
2.55 That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true.
2.56 But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her.
2.57 I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt .
2.58 It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin.
2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.60 When the people are on their way to Bubastis, they go by river, a great number in every boat, men and women together. Some of the women make a noise with rattles, others play flutes all the way, while the rest of the women, and the men, sing and clap their hands. ,As they travel by river to Bubastis, whenever they come near any other town they bring their boat near the bank; then some of the women do as I have said, while some shout mockery of the women of the town; others dance, and others stand up and lift their skirts. They do this whenever they come alongside any riverside town. ,But when they have reached Bubastis, they make a festival with great sacrifices, and more wine is drunk at this feast than in the whole year besides. It is customary for men and women (but not children) to assemble there to the number of seven hundred thousand, as the people of the place say. 2.61 This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62 When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63 When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64 Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike;
2.73 There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does.
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "2.82 Other things originating with the Egyptians are these. Each month and day belong to one of the gods, and according to the day of one's birth are determined how one will fare and how one will end and what one will be like; those Greeks occupied with poetry exploit this. ,More portents have been discovered by them than by all other peoples; when a portent occurs, they take note of the outcome and write it down; and if something of a like kind happens again, they think it will have a like result. " '2.83 As to the art of divination among them, it belongs to no man, but to some of the gods; there are in their country oracles of Heracles, Apollo, Athena, Artemis, Ares, and Zeus, and of Leto (the most honored of all) in the town of Buto . Nevertheless, they have several ways of divination, not just one.
2.85 They mourn and bury the dead like this: whenever a man of note is lost to his house by death, all the women of the house daub their faces or heads with mud; then they leave the corpse in the house and roam about the city lamenting, with their garments girt around them and their breasts showing, and with them all the women of their relatives; ,elsewhere, the men lament, with garments girt likewise. When this is done, they take the dead body to be embalmed. 2.86 There are men whose sole business this is and who have this special craft. ,When a dead body is brought to them, they show those who brought it wooden models of corpses, painted likenesses; the most perfect way of embalming belongs, they say, to One whose name it would be impious for me to mention in treating such a matter; the second way, which they show, is less perfect than the first, and cheaper; and the third is the least costly of all. Having shown these, they ask those who brought the body in which way they desire to have it prepared. ,Having agreed on a price, the bearers go away, and the workmen, left alone in their place, embalm the body. If they do this in the most perfect way, they first draw out part of the brain through the nostrils with an iron hook, and inject certain drugs into the rest. ,Then, making a cut near the flank with a sharp knife of Ethiopian stone, they take out all the intestines, and clean the belly, rinsing it with palm wine and bruised spices; ,they sew it up again after filling the belly with pure ground myrrh and casia and any other spices, except frankincense. After doing this, they conceal the body for seventy days, embalmed in saltpetre; no longer time is allowed for the embalming; ,and when the seventy days have passed, they wash the body and wrap the whole of it in bandages of fine linen cloth, anointed with gum, which the Egyptians mostly use instead of glue; ,then they give the dead man back to his friends. These make a hollow wooden figure like a man, in which they enclose the corpse, shut it up, and keep it safe in a coffin-chamber, placed erect against a wall. 2.87 That is how they prepare the dead in the most costly way; those who want the middle way and shun the costly, they prepare as follows. ,The embalmers charge their syringes with cedar oil and fill the belly of the dead man with it, without making a cut or removing the intestines, but injecting the fluid through the anus and preventing it from running out; then they embalm the body for the appointed days; on the last day they drain the belly of the cedar oil which they put in before. ,It has such great power as to bring out with it the internal organs and intestines all dissolved; meanwhile, the flesh is eaten away by the saltpetre, and in the end nothing is left of the body but hide and bones. Then the embalmers give back the dead body with no more ado. 2.88 The third manner of embalming, the preparation of the poorer dead, is this: they cleanse the belly with a purge, embalm the body for the seventy days and then give it back to be taken away. ' "
2.91.1 The Egyptians shun using Greek customs, and (generally speaking) the customs of all other peoples as well. Yet, though the rest are wary of this, there is a great city called Khemmis, in the Theban district, near the New City. ' "
2.91 The Egyptians shun using Greek customs, and (generally speaking) the customs of all other peoples as well. Yet, though the rest are wary of this, there is a great city called Khemmis, in the Theban district, near the New City. ,In this city is a square temple of Perseus son of Danae, in a grove of palm trees. Before this temple stand great stone columns; and at the entrance, two great stone statues. In the outer court there is a shrine with an image of Perseus standing in it. ,The people of this Khemmis say that Perseus is seen often up and down this land, and often within the temple, and that the sandal he wears, which is four feet long, keeps turning up, and that when it does turn up, all Egypt prospers. ,This is what they say; and their doings in honor of Perseus are Greek, inasmuch as they celebrate games that include every form of contest, and offer animals and cloaks and skins as prizes. ,When I asked why Perseus appeared only to them, and why, unlike all other Egyptians, they celebrate games, they told me that Perseus was by lineage of their city; for Danaus and Lynceus, who travelled to Greece, were of Khemmis ; and they traced descent from these down to Perseus. ,They told how he came to Khemmis, too, when he came to Egypt for the reason alleged by the Greeks as well—namely, to bring the Gorgon's head from Libya —and recognized all his relatives; and how he had heard the name of Khemmis from his mother before he came to Egypt . It was at his bidding, they said, that they celebrated the games." 2.100 After him came three hundred and thirty kings, whose names the priests recited from a papyrus roll. In all these many generations there were eighteen Ethiopian kings, and one queen, native to the country; the rest were all Egyptian men. ,The name of the queen was the same as that of the Babylonian princess, Nitocris. She, to avenge her brother (he was king of Egypt and was slain by his subjects, who then gave Nitocris the sovereignty) put many of the Egyptians to death by treachery. ,She built a spacious underground chamber; then, with the pretence of inaugurating it, but with quite another intent in her mind, she gave a great feast, inviting to it those Egyptians whom she knew to have had the most complicity in her brother's murder; and while they feasted, she let the river in upon them by a vast secret channel. ,This was all that the priests told of her, except that when she had done this she cast herself into a chamber full of hot ashes, to escape vengeance." "
2.102 Leaving the latter aside, then, I shall speak of the king who came after them, whose name was Sesostris . ,This king, the priests said, set out with a fleet of long ships from the Arabian Gulf and subjugated all those living by the Red Sea, until he came to a sea which was too shallow for his vessels. ,After returning from there back to Egypt, he gathered a great army (according to the account of the priests) and marched over the mainland, subjugating every nation to which he came. ,When those that he met were valiant men and strove hard for freedom, he set up pillars in their land, the inscription on which showed his own name and his country's, and how he had overcome them with his own power; ,but when the cities had made no resistance and been easily taken, then he put an inscription on the pillars just as he had done where the nations were brave; but he also drew on them the private parts of a woman, wishing to show clearly that the people were cowardly. " "
2.104 For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. " "
2.106 As to the pillars that Sesostris, king of Egypt, set up in the countries, most of them are no longer to be seen. But I myself saw them in the Palestine district of Syria, with the aforesaid writing and the women's private parts on them. ,Also, there are in Ionia two figures of this man carved in rock, one on the road from Ephesus to Phocaea, and the other on that from Sardis to Smyrna . ,In both places, the figure is over twenty feet high, with a spear in his right hand and a bow in his left, and the rest of his equipment proportional; for it is both Egyptian and Ethiopian; ,and right across the breast from one shoulder to the other a text is cut in the Egyptian sacred characters, saying: “I myself won this land with the strength of my shoulders.” There is nothing here to show who he is and whence he comes, but it is shown elsewhere. ,Some of those who have seen these figures guess they are Memnon, but they are far indeed from the truth. "
2.111 When Sesostris died, he was succeeded in the kingship (the priests said) by his son Pheros . This king waged no wars, and chanced to become blind, for the following reason: the Nile came down in such a flood as there had never been, rising to a height of thirty feet, and the water that flowed over the fields was roughened by a strong wind; ,then, it is said, the king was so audacious as to seize a spear and hurl it into the midst of the river eddies. Right after this, he came down with a disease of the eyes, and became blind. When he had been blind for ten years, an oracle from the city of Buto declared to him that the term of his punishment was drawing to an end, and that he would regain his sight by washing his eyes with the urine of a woman who had never had intercourse with any man but her own husband. ,Pheros tried his own wife first; and, as he remained blind, all women, one after another. When he at last recovered his sight, he took all the women whom he had tried, except the one who had made him see again, and gathered them into one town, the one which is now called “Red Clay”; having concentrated them together there, he burnt them and the town; ,but the woman by whose means he had recovered his sight, he married. Most worthy of mention among the many offerings which he dedicated in all the noteworthy temples for his deliverance from blindness are the two marvellous stone obelisks which he set up in the temple of the Sun. Each of these is made of a single block, and is over one hundred and sixty-six feet high and thirteen feet thick. ' "
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. "
2.119 Menelaus then went to Egypt and up the river to Memphis ; there, relating the truth of the matter, he met with great hospitality and got back Helen, who had not been harmed, and also all his wealth, besides. ,Yet, although getting this, Menelaus was guilty of injustice toward the Egyptians. For adverse weather detained him when he tried to sail away; after this continued for some time, he carried out something impious, ,taking two native children and sacrificing them. When it became known that he had done this, he fled with his ships straight to Libya, hated and hunted; and where he went from there, the Egyptians could not say. The priests told me that they had learned some of this by inquiry, but that they were sure of what had happened in their own country. ' "
2.121 The next to reign after Proteus (they said) was Rhampsinitus. The memorial of his name left by him was the western forecourt of the temple of Hephaestus; he set two statues here forty-one feet high; the northernmost of these the Egyptians call Summer, and the southernmost Winter; the one that they call Summer they worship and treat well, but do the opposite to the statue called Winter. ,This king (they told me) had great wealth in silver, so great that none of the succeeding kings could surpass or come near it. To store his treasure safely, he had a stone chamber built, one of its walls abutting on the outer side of his palace. But the builder of it shrewdly provided that one stone be so placed as to be easily removed by two men or even by one. ,So when the chamber was finished, the king stored his treasure in it, and as time went on, the builder, drawing near the end of his life, summoned his sons (he had two) and told them how he had provided for them, that they have an ample livelihood, by the art with which he had built the king's treasure-house; explaining clearly to them how to remove the stone, he gave the coordinates of it, and told them that if they kept these in mind, they would be the custodians of the king's riches. ,So when he was dead, his sons got to work at once: coming to the palace by night, they readily found and managed the stone in the building, and took away much of the treasure. ,When the king opened the building, he was amazed to see the containers lacking their treasure; yet he did not know whom to accuse, seeing that the seals were unbroken and the building shut fast. But when less treasure appeared the second and third times he opened the building (for the thieves did not stop plundering), he had traps made and placed around the containers in which his riches were stored. ,The thieves came just as before, and one of them crept in; when he came near the container, right away he was caught in the trap. When he saw the trouble he was in, he called to his brother right away and explained to him the problem, and told him to come in quickly and cut off his head, lest he be seen and recognized and destroy him, too. He seemed to have spoken rightly to the other, who did as he was persuaded and then, replacing the stone, went home, carrying his brother's head. ,When day came, the king went to the building, and was amazed to see in the trap the thief's body without a head, yet the building intact, with no way in or out. At a loss, he did as follows: he suspended the thief's body from the wall and set guards over it, instructing them to seize and bring to him any whom they saw weeping or making lamentation. ,But the thief's mother, when the body had been hung up, was terribly stricken: she had words with her surviving son, and told him that he was somehow to think of some way to cut loose and bring her his brother's body, and if he did not obey, she threatened to go to the king and denounce him as having the treasure. ,So when his mother bitterly reproached the surviving son and for all that he said he could not dissuade her, he devised a plan: he harnessed asses and put skins full of wine on the asses, then set out driving them; and when he was near those who were guarding the hanging body, he pulled at the feet of two or three of the skins and loosed their fastenings; ,and as the wine ran out, he beat his head and cried aloud like one who did not know to which ass he should turn first, while the guards, when they saw the wine flowing freely, ran out into the road with cups and caught what was pouring out, thinking themselves in luck; ,feigning anger, the man cursed all; but as the guards addressed him peaceably, he pretended to be soothed and to relent in his anger, and finally drove his asses out of the road and put his harness in order. ,And after more words passed and one joked with him and got him to laugh, he gave them one of the skins: and they lay down there just as they were, disposed to drink, and included him and told him to stay and drink with them; and he consented and stayed. ,When they cheerily saluted him in their drinking, he gave them yet another of the skins; and the guards grew very drunk with the abundance of liquor, and lay down right there where they were drinking, overpowered by sleep; ,but he, when it was late at night, cut down the body of his brother and shaved the right cheek of each of the guards for the indignity, and loading the body on his asses, drove home, fulfilling his mother's commands. ,When the king learned that the body of the thief had been taken, he was beside himself and, obsessed with finding who it was who had managed this, did as follows—they say, but I do not believe it. ,He put his own daughter in a brothel, instructing her to accept all alike and, before having intercourse, to make each tell her the shrewdest and most impious thing he had done in his life; whoever told her the story of the thief, she was to seize and not let get out. ,The girl did as her father told her, and the thief, learning why she was doing this, did as follows, wanting to get the better of the king by craft. ,He cut the arm off a fresh corpse at the shoulder, and went to the king's daughter, carrying it under his cloak, and when asked the same question as the rest, he said that his most impious act had been when he had cut the head off his brother who was caught in a trap in the king's treasury; and his shrewdest, that after making the guards drunk he had cut down his brother's hanging body. ,When she heard this, the princess grabbed for him; but in the darkness the thief let her have the arm of the corpse; and clutching it, she held on, believing that she had the arm of the other; but the thief, after giving it to her, was gone in a flash out the door. ,When this also came to the king's ears, he was astonished at the man's ingenuity and daring, and in the end, he sent a proclamation to every town, promising the thief immunity and a great reward if he would come into the king's presence. ,The thief trusted the king and came before him; Rhampsinitus was very admiring and gave him his daughter to marry on the grounds that he was the cleverest of men; for as the Egyptians (he said) surpassed all others in craft, so he surpassed the Egyptians. " "2.122 They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. " '2.123 These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. ' "
2.130 This cow was not buried in the earth but was to be seen even in my time, in the town of Saïs, where it stood in a furnished room of the palace; incense of all kinds is offered daily before it, and a lamp burns by it all through every night. ,Near this cow in another chamber statues of Mycerinus' concubines stand, so the priests of Saïs said; and in fact there are about twenty colossal wooden figures there, made like naked women; but except what I was told, I cannot tell who these are. " '2.131 But some tell the following story about the cow and the statues: that Mycerinus conceived a passion for his own daughter and then had intercourse with her against her will; ,and they say that afterwards the girl strangled herself for grief, and that he buried her in this cow, but that her mother cut off the hands of the attendants who had betrayed the daughter to her father, and that now their statues are in the same condition as the living women were. ,But this I believe to be a silly story, especially about the hands of the figures. For in fact we ourselves saw that the hands have fallen off through age, and were lying at their feet even in my day.
2.133 After what happened to his daughter, the following happened next to this king: an oracle came to him from the city of Buto, announcing that he had just six years to live and was to die in the seventh. ,The king took this badly, and sent back to the oracle a message of reproach, blaming the god that his father and his uncle, though they had shut up the temples, and disregarded the gods, and destroyed men, had lived for a long time, but that he who was pious was going to die so soon. ,But a second oracle came announcing that for this very reason his life was hastening to a close: he had done what was contrary to fate; Egypt should have been afflicted for a hundred and fifty years, and the two kings before him knew this, but not he. ,Hearing this, Mycerinus knew that his doom was fixed. Therefore, he had many lamps made, and would light these at nightfall and drink and enjoy himself, not letting up day or night, roaming to the marsh country and the groves and wherever he heard of the likeliest places of pleasure. ,This was his recourse, so that by turning night into day he might make his six years into twelve and so prove the oracle false. ' "
2.138 Her temple is of this description: except for the entrance, it stands on an island; for two channels approach it from the Nile without mixing with one another, running as far as the entryway of the temple, the one and the other flowing around it, each a hundred feet wide and shaded by trees. ,The outer court is sixty feet high, adorned with notable figures ten feet high. The whole circumference of the city commands a view down into the temple in its midst; for the city's level has been raised, but that of the temple has been left as it was from the first, so that it can be seen into from above. ,A stone wall, cut with figures, runs around it; within is a grove of very tall trees growing around a great shrine where the image of the goddess is; the temple is a square, each side measuring an eighth of a mile. ,A road, paved with stone, about three eighths of a mile long leads to the entrance, running eastward through the marketplace, towards the temple of Hermes; this road is about four hundred feet wide, and bordered by trees reaching to heaven. Such is this temple. " "
2.144 Thus they showed that all those whose statues stood there had been good men, but quite unlike gods. ,Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. " '2.145 Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war. 2.146 With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.
2.148 Moreover, they decided to preserve the memory of their names by a common memorial, and so they made a labyrinth a little way beyond lake Moeris and near the place called the City of Crocodiles . I have seen it myself, and indeed words cannot describe it; ,if one were to collect the walls and evidence of other efforts of the Greeks, the sum would not amount to the labor and cost of this labyrinth. And yet the temple at Ephesus and the one on Samos are noteworthy. ,Though the pyramids beggar description and each one of them is a match for many great monuments built by Greeks, this maze surpasses even the pyramids. ,It has twelve roofed courts with doors facing each other: six face north and six south, in two continuous lines, all within one outer wall. There are also double sets of chambers, three thousand altogether, fifteen hundred above and the same number under ground. ,We ourselves viewed those that are above ground, and speak of what we have seen, but we learned through conversation about the underground chambers; the Egyptian caretakers would by no means show them, as they were, they said, the burial vaults of the kings who first built this labyrinth, and of the sacred crocodiles. ,Thus we can only speak from hearsay of the lower chambers; the upper we saw for ourselves, and they are creations greater than human. The exits of the chambers and the mazy passages hither and thither through the courts were an unending marvel to us as we passed from court to apartment and from apartment to colonnade, from colonnades again to more chambers and then into yet more courts. ,Over all this is a roof, made of stone like the walls, and the walls are covered with cut figures, and every court is set around with pillars of white stone very precisely fitted together. Near the corner where the labyrinth ends stands a pyramid two hundred and forty feet high, on which great figures are cut. A passage to this has been made underground.
2.152 This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered.
2.161 Psammis reigned over Egypt for only six years; he invaded Ethiopia, and immediately thereafter died, and Apries the son of Psammis reigned in his place. ,He was more fortunate than any former king (except his great-grandfather Psammetichus) during his rule of twenty-five years, during which he sent an army against Sidon and fought at sea with the king of Tyre . ,But when it was fated that evil should overtake him, the cause of it was something that I will now deal with briefly, and at greater length in the Libyan part of this history. ,Apries sent a great force against Cyrene and suffered a great defeat. The Egyptians blamed him for this and rebelled against him; for they thought that Apries had knowingly sent his men to their doom, so that after their perishing in this way he might be the more secure in his rule over the rest of the Egyptians. Bitterly angered by this, those who returned home and the friends of the slain openly revolted. ' "
2.169 When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. " 2.178 Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios, Teos, Phocaea, and Clazomenae, the Dorian cities of Rhodes, Cnidus, Halicarnassus, and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo.
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. ' "
3.38 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." "
3.50 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. " "
3.99 Other Indians, to the east of these, are nomads and eat raw flesh; they are called Padaei. It is said to be their custom that when anyone of their fellows, whether man or woman, is sick, a man's closest friends kill him, saying that if wasted by disease he will be lost to them as meat; though he denies that he is sick, they will not believe him, but kill and eat him. ,When a woman is sick, she is put to death like the men by the women who are her close acquaintances. As for one that has come to old age, they sacrifice him and feast on his flesh; but not many reach this reckoning, for before that everyone who falls ill they kill. " "
3.101 These Indians whom I have described have intercourse openly like cattle; they are all black-skinned, like the Ethiopians. ,Their semen too, which they ejaculate into the women, is not white like other men's, but black like their skin, and resembles in this respect that of the Ethiopians. These Indians dwell far away from the Persians southwards, and were not subjects of King Darius. " '3.102 Other Indians dwell near the town of Caspatyrus and the Pactyic country, north of the rest of India ; these live like the Bactrians; they are of all Indians the most warlike, and it is they who are sent for the gold; for in these parts all is desolate because of the sand. ,In this sandy desert are ants, not as big as dogs but bigger than foxes; the Persian king has some of these, which have been caught there. These ants live underground, digging out the sand in the same way as the ants in Greece, to which they are very similar in shape, and the sand which they carry from the holes is full of gold. ,It is for this sand that the Indians set forth into the desert. They harness three camels apiece, males on either side sharing the drawing, and a female in the middle: the man himself rides on the female, that when harnessed has been taken away from as young an offspring as may be. Their camels are as swift as horses, and much better able to bear burdens besides. ' "
3.106 The most outlying nations of the world have somehow drawn the finest things as their lot, exactly as Greece has drawn the possession of far the best seasons. ,As I have lately said, India lies at the world's most distant eastern limit; and in India all living creatures four-footed and flying are much bigger than those of other lands, except the horses, which are smaller than the Median horses called Nesaean; moreover, the gold there, whether dug from the earth or brought down by rivers or got as I have described, is very abundant. ,There, too, wool more beautiful and excellent than the wool of sheep grows on wild trees; these trees supply the Indians with clothing. " 4.1 After taking Babylon, Darius himself marched against the Scythians. For since Asia was bursting with men and vast revenues were coming in, Darius desired to punish the Scythians for the wrong they had begun when they invaded Media first and defeated those who opposed them in battle. ,For the Scythians, as I have said before, ruled upper Asia for twenty-eight years; they invaded Asia in their pursuit of the Cimmerians, and ended the power of the Medes, who were the rulers of Asia before the Scythians came. ,But when the Scythians had been away from their homes for twenty-eight years and returned to their country after so long an absence, as much trouble as their Median war awaited them. They found themselves opposed by a great force; for the Scythian women, when their husbands were away for so long, turned to their slaves. ' "4.2 Now the Scythians blind all their slaves, because of the milk they drink; and this is how they get it: taking tubes of bone very much like flutes, they insert these into the genitalia of the mares and blow into them, some blowing while others milk. According to them, their reason for doing this is that blowing makes the mare's veins swell and her udder drop. ,When done milking, they pour the milk into deep wooden buckets, and make their slaves stand around the buckets and shake the milk; they draw off what stands on the surface and value this most; what lies at the bottom is less valued. This is why the Scythians blind all prisoners whom they take: for they do not cultivate the soil, but are nomads. " '4.3 So it came about that a younger generation grew up, born of these slaves and the women; and when the youths learned of their parentage, they came out to fight the Scythians returning from Media. ,First they barred the way to their country by digging a wide trench from the Tauric mountains to the broadest part of the Maeetian lake; and then, when the Scythians tried to force a passage, they camped opposite them and engaged them in battle. ,There were many fights, and the Scythians could gain no advantage; at last one of them said, “Men of Scythia, look at what we are doing! We are fighting our own slaves; they kill us, and we grow fewer; we kill them, and shall have fewer slaves. ,Now, then, my opinion is that we should drop our spears and bows, and meet them with horsewhips in our hands. As long as they see us armed, they imagine that they are our equals and the sons of our equals; let them see us with whips and no weapons, and they will perceive that they are our slaves; and taking this to heart they will not face our attack.” 4.4 The Scythians heard this and acted on it; and their enemies, stunned by what they saw, did not think of fighting, but fled. Thus, the Scythians ruled Asia and were driven out again by the Medes, and returned to their own country in such a way. Desiring to punish them for what they had done, Darius assembled an army against them. ' "4.5 The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " "4.6 Lipoxaïs, it is said, was the father of the Scythian clan called Auchatae; Arpoxaïs, the second brother, of those called Katiari and Traspians; the youngest, who was king, of those called Paralatae. ,All these together bear the name of Skoloti, after their king; “Scythians” is the name given them by Greeks. This, then, is the Scythians' account of their origin, " '4.7 and they say that neither more nor less than a thousand years in all passed from the time of their first king Targitaüs to the entry of Darius into their country. The kings guard this sacred gold very closely, and every year offer solemn sacrifices of propitiation to it. ,Whoever falls asleep at this festival in the open air, having the sacred gold with him, is said by the Scythians not to live out the year; for which reason (they say) as much land as he can ride round in one day is given to him. Because of the great size of the country, the lordships that Colaxaïs established for his sons were three, one of which, where they keep the gold, was the greatest. ,Above and north of the neighbors of their country no one (they say) can see or travel further, because of showers of feathers; for earth and sky are full of feathers, and these hinder sight. ' "4.8 This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. " '4.9 When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.”
4.10 So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "
4.11 There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." 4.12 And to this day there are Cimmerian walls in Scythia, and a Cimmerian ferry, and there is a country Cimmeria and a strait named Cimmerian. ,Furthermore, it is evident that the Cimmerians in their flight from the Scythians into Asia also made a colony on the peninsula where the Greek city of Sinope has since been founded; and it is clear that the Scythians pursued them and invaded Media, missing their way; ,for the Cimmerians always fled along the coast, and the Scythians pursued with the Caucasus on their right until they came into the Median land, turning inland on their way. That is the other story current among Greeks and foreigners alike. ' "
4.13 There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " "
4.14 Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus, who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the 4.15 Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy, two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas.
4.16 As for the land of which my history has begun to speak, no one exactly knows what lies north of it; for I can find out from no one who claims to know as an eyewitness. For even Aristeas, whom I recently mentioned—even he did not claim to have gone beyond the Issedones, even though a poet; but he spoke by hearsay of what lay north, saying that the Issedones had told him. ,But all that we have been able to learn for certain by report of the farthest lands shall be told.
4.17 North of the port of the Borysthenites, which lies midway along the coast of Scythia, the first inhabitants are the Callippidae, who are Scythian Greeks; and beyond them another tribe called Alazones; these and the Callippidae, though in other ways they live like the Scythians, plant and eat grain, onions, garlic, lentils, and millet. ,Above the Alazones live Scythian farmers, who plant grain not to eat but to sell; north of these, the Neuri; north of the Neuri, the land is uninhabited so far as we know.' "
4.18.3 after the desolation is the country of the Man-eaters, who are a nation apart and by no means Scythian; and beyond them is true desolation, where no nation of men lives, as far as we know. ' "
4.18 These are the tribes by the Hypanis river, west of the Borysthenes . But on the other side of the Borysthenes, the tribe nearest to the sea is the tribe of the Woodlands; and north of these live Scythian farmers, whom the Greek colonists on the Hypanis river (who call themselves Olbiopolitae) call Borystheneïtae. ,These farming Scythians inhabit a land stretching east a three days' journey to a river called Panticapes, and north as far as an eleven days' voyage up the Borysthenes ; and north of these the land is desolate for a long way; ,after the desolation is the country of the Man-eaters, who are a nation apart and by no means Scythian; and beyond them is true desolation, where no nation of men lives, as far as we know. " 4.19 But to the east of these farming Scythians, across the Panticapes river, you are in the land of nomadic Scythians, who plant nothing, nor plough; and all these lands except the Woodlands are bare of trees. These nomads inhabit a country to the east that stretches fourteen days' journey to the Gerrus river." 4.20.2 North of the Royal Scythians live the Blackcloaks, who are of another and not a Scythian stock; and beyond the Blackcloaks the land is all marshes and uninhabited by men, so far as we know. ' "4.20 Across the Gerrus are those lands called Royal, where the best and most numerous of the Scythians are, who consider all other Scythians their slaves; their territory stretches south to the Tauric land, and east to the trench that was dug by the sons of the blind men, and to the port called The Cliffs on the Maeetian lake; and part of it stretches to the Tanaïs river. ,North of the Royal Scythians live the Blackcloaks, who are of another and not a Scythian stock; and beyond the Blackcloaks the land is all marshes and uninhabited by men, so far as we know. 4.21 Across the Tanaïs it is no longer Scythia; the first of the districts belongs to the Sauromatae, whose country begins at the inner end of the Maeetian lake and stretches fifteen days' journey north, and is quite bare of both wild and cultivated trees. Above these in the second district, the Budini inhabit a country thickly overgrown with trees of all kinds. " "4.22 North of the Budini the land is uninhabited for seven days' journey; after this desolation, and somewhat more toward the east wind, live the Thyssagetae, a numerous and a separate nation, who live by hunting. ,Adjoining these and in the same country live the people called Iyrkae; these also live by hunting, in the way that I will describe. The hunter climbs a tree, and sits there concealed; for trees grow thickly all over the land; and each man has his horse at hand, trained to flatten on its belly for the sake of lowness, and his dog; and when he sees the quarry from the tree, he shoots with the bow and mounts his horse and pursues it, and the dog follows close behind. ,Beyond these and somewhat to the east live Scythians again, who revolted from the Royal Scythians and came to this country. " '4.23 As for the countryside of these Scythians, all the land mentioned up to this point is level and its soil deep; but thereafter it is stony and rough. ,After a long journey through this rough country, there are men inhabiting the foothills of high mountains, who are said to be bald from birth (male and female alike) and snub-nosed and with long beards; they speak their own language, and wear Scythian clothing, and their food comes from trees. ,The tree by which they live is called “Pontic”; it is about the size of a fig-tree, and bears a fruit as big as a bean, with a stone in it. When this fruit is ripe, they strain it through cloth, and a thick black liquid comes from it, which they call “aschu”; they lick this up or drink it mixed with milk, and from the thickest lees of it they make cakes, and eat them. ,They have few cattle, for the pasture in their land is not good. They each live under a tree, covering it in winter with a white felt cloth, but using no felt in summer. ,These people are wronged by no man, for they are said to be sacred; nor have they any weapon of war. They judge the quarrels between their neighbors; furthermore, whatever banished man has taken refuge with them is wronged by no one. They are called Argippeans. 4.24 Now as far as the land of these bald men, we have full knowledge of the country and the nations on the near side of them; for some of the Scythians make their way to them, from whom it is easy to get knowledge, and from some of the Greeks, too, from the Borysthenes port and the other ports of Pontus; such Scythians as visit them transact their business with seven interpreters and in seven languages. ' "4.25 As far as these men this country is known, then, but what lies north of the bald men no one can say with exact knowledge; for high and impassable mountains bar the way, and no one crosses them. These bald men say (although I do not believe them) that the mountains are inhabited by men with goats' feet, and that beyond these are men who sleep for six months of the twelve. This I cannot accept as true at all. ,But the country east of the bald-heads is known for certain to be inhabited by the Issedones; however, of what lies north either of the bald-heads or the Issedones we have no knowledge, except what comes from the report of these latter. " "4.26 It is said to be the custom of the Issedones that, whenever a man's father dies, all the nearest of kin bring beasts of the flock and, having killed these and cut up the flesh, they also cut up the dead father of their host, and set out all the flesh mixed together for a feast. ,As for his head, they strip it bare and clean and gild it, and keep it for a sacred relic, to which they offer solemn sacrifice yearly. Every son does this for his father, just like the Greeks in their festivals in honor of the dead. In other respects, these are said to be a law-abiding people, too, and the women to have equal power with the men. " '4.27 of these too, then, we have knowledge; but as for what is north of them, it is from the Issedones that the tale comes of the one-eyed men and the griffins that guard gold; this is told by the Scythians, who have heard it from them; and we have taken it as true from the Scythians, and call these people by the Scythian name, Arimaspians; for in the Scythian tongue “arima” is one, and “spou” is the eye. 4.28 All the aforesaid country is exceedingly cold: for eight months of every year there is unbearable frost, and during these you do not make mud by pouring out water but by lighting a fire; the sea freezes, as does all the Cimmerian Bosporus; and the Scythians living on this side of the trench lead armies over the ice, and drive their wagons across to the land of the Sindi. ,So it is winter for eight months, and cold in that country for the four that remain. Here, there is a different sort of winter than the winters in other lands: for in the season for rain scarcely any falls, but all summer it rains unceasingly; ,and when there are thunderstorms in other lands, here there are none, but in summer there are plenty of them; if there is a thunderstorm in winter they are apt to wonder at it as at a portent. And so, too, if there is an earthquake summer or winter, it is considered a portent in Scythia. ,Horses have the endurance to bear the Scythian winter; mules and asses cannot bear it at all; and yet in other lands, while asses and mules can endure frost, horses that stand in it are frostbitten. 4.29 And in my opinion it is for this reason that the hornless kind of cattle grow no horns in Scythia. A verse of Homer in the 4.30 In Scythia, then, this happens because of the cold. But I think it strange (for it was always the way of my history to investigate excurses) that in the whole of Elis no mules can be conceived although the country is not cold, nor is there any evident cause. The Eleans themselves say that it is because of a curse that mules cannot be conceived among them; ,but whenever the season is at hand for the mares to conceive, they drive them into the countries of their neighbors, and then send the asses after them, until the mares are pregt, and then they drive them home again. 4.31 But regarding the feathers of which the Scythians say that the air is full, so thickly that no one can see or traverse the land beyond, I have this opinion. North of that country snow falls continually, though less in summer than in winter, as is to be expected. ,Whoever has seen snow falling thickly near him knows himself my meaning; for snow is like feathers; and because of the winter, which is as I have said, the regions to the north of this continent are uninhabited. I think therefore that in this story of feathers the Scythians and their neighbors only speak of snow figuratively. So, then, I have spoken of those parts that are said to be most distant.' "4.32 Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 4.36 I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn. 4.37 The land where the Persians live extends to the southern sea which is called Red; beyond these to the north are the Medes, and beyond the Medes the Saspires, and beyond the Saspires the Colchians, whose country extends to the northern sea into which the Phasis river flows; so these four nations live between the one sea and the other. 4.38 But west of this region two peninsulas stretch out from it into the sea, which I will now describe. ,On the north side one of the peninsulas begins at the Phasis and stretches seaward along the Pontus and the Hellespont, as far as Sigeum in the Troad; on the south side, the same peninsula has a seacoast beginning at the Myriandric gulf that is near Phoenicia, and stretching seaward as far as the Triopian headland. On this peninsula live thirty nations. 4.39 This is the first peninsula. But the second, beginning with Persia, stretches to the Red Sea, and is Persian land; and next, the neighboring land of Assyria; and after Assyria, Arabia; this peninsula ends (not truly but only by common consent) at the Arabian Gulf, to which Darius brought a canal from the Nile. ,Now from the Persian country to Phoenicia there is a wide and vast tract of land; and from Phoenicia this peninsula runs beside our sea by way of the Syrian Palestine and Egypt, which is at the end of it; in this peninsula there are just three nations. ' "4.40 So much for the parts of Asia west of the Persians. But what is beyond the Persians, and Medes, and Saspires, and Colchians, east and toward the rising sun, this is bounded on the one hand by the Red Sea, and to the north by the Caspian Sea and the Araxes river, which flows toward the sun's rising. ,As far as India, Asia is an inhabited land; but thereafter, all to the east is desolation, nor can anyone say what kind of land is there. " '4.41 Such is Asia, and such its extent. But Libya is on this second peninsula; for Libya comes next after Egypt. The Egyptian part of this peninsula is narrow; for from our sea to the Red Sea it is a distance of a hundred and twenty-five miles; that is, a thousand stades; but after this narrow part, the peninsula which is called Libya is very broad. 4.42 I wonder, then, at those who have mapped out and divided the world into Libya, Asia, and Europe; for the difference between them is great, seeing that in length Europe stretches along both the others together, and it appears to me to be wider beyond all comparison. ,For Libya shows clearly that it is bounded by the sea, except where it borders on Asia. Necos king of Egypt first discovered this and made it known. When he had finished digging the canal which leads from the Nile to the Arabian Gulf, he sent Phoenicians in ships, instructing them to sail on their return voyage past the Pillars of Heracles until they came into the northern sea and so to Egypt. ,So the Phoenicians set out from the Red Sea and sailed the southern sea; whenever autumn came they would put in and plant the land in whatever part of Libya they had reached, and there await the harvest; ,then, having gathered the crop, they sailed on, so that after two years had passed, it was in the third that they rounded the pillars of Heracles and came to Egypt. There they said (what some may believe, though I do not) that in sailing around Libya they had the sun on their right hand.' "4.43 Thus was the first knowledge of Libya gained. The next story is that of the Carthaginians: for as for Sataspes son of Teaspes, an Achaemenid, he did not sail around Libya, although he was sent for that purpose; but he feared the length and loneliness of the voyage and so returned without accomplishing the task laid upon him by his mother. ,For he had raped the virgin daughter of Zopyrus son of Megabyzus; and when on this charge he was to be impaled by King Xerxes, Sataspes' mother, who was Darius' sister, interceded for his life, saying that she would impose a heavier punishment on him than Xerxes; ,for he would be compelled to sail around Libya, until he completed his voyage and came to the Arabian Gulf. Xerxes agreed to this, and Sataspes went to Egypt where he received a ship and a crew from the Egyptians, and sailed past the Pillars of Heracles. ,Having sailed out beyond them, and rounded the Libyan promontory called Solois, he sailed south; but when he had been many months sailing over the sea, and always more before him, he turned back and made sail for Egypt. ,Coming to King Xerxes from there, he related in his narrative that, when he was farthest distant, he sailed by a country of little men, who wore palm-leaf clothing; these, whenever he and his men put in to land with their ship, left their towns and fled to the hills; he and his men did no harm when they landed, and took nothing from the people except cattle. ,As to his not sailing completely around Libya, the reason (he said) was that the ship could move no farther, but was stopped. But Xerxes did not believe that Sataspes spoke the truth, and, as the task appointed was unfulfilled, he impaled him, punishing him on the charge first brought against him. ,This Sataspes had a eunuch, who as soon as he heard of his master's death escaped to Samos, with a great hoard of wealth, of which a man of Samos got possession. I know the man's name but deliberately omit it. " '4.44 But as to Asia, most of it was discovered by Darius. There is a river, Indus, second of all rivers in the production of crocodiles. Darius, desiring to know where this Indus empties into the sea, sent ships manned by Scylax, a man of Caryanda, and others whose word he trusted; ,these set out from the city of Caspatyrus and the Pactyic country, and sailed down the river toward the east and the sunrise until they came to the sea; and voyaging over the sea west, they came in the thirtieth month to that place from which the Egyptian king sent the above-mentioned Phoenicians to sail around Libya. ,After this circumnavigation, Darius subjugated the Indians and made use of this sea. Thus it was discovered that Asia, except the parts toward the rising sun, was in other respects like Libya. ' "4.45 But it is plain that none have obtained knowledge of Europe's eastern or northern regions, so as to be able say if it is bounded by seas; its length is known to be enough to stretch along both Asia and Libya. ,I cannot guess for what reason the earth, which is one, has three names, all women's, and why the boundary lines set for it are the Egyptian Nile river and the Colchian Phasis river (though some say that the Maeetian Tanaïs river and the Cimmerian Ferries are boundaries); and I cannot learn the names of those who divided the world, or where they got the names which they used. ,For Libya is said by most Greeks to be named after a native woman of that name, and Asia after the wife of Prometheus; yet the Lydians claim a share in the latter name, saying that Asia was not named after Prometheus' wife Asia, but after Asies, the son of Cotys, who was the son of Manes, and that from him the Asiad clan at Sardis also takes its name. ,But as for Europe, no men have any knowledge whether it is bounded by seas or not, or where it got its name, nor is it clear who gave the name, unless we say that the land took its name from the Tyrian Europa, having been (it would seem) before then nameless like the rest. ,But it is plain that this woman was of Asiatic birth, and never came to this land which the Greeks now call Europe, but only from Phoenicia to Crete and from Crete to Lycia. Thus much I have said of these matters, and let it suffice; we will use the names established by custom. " '4.46 Nowhere are men so ignorant as in the lands by the Euxine Pontus (excluding the Scythian nation) into which Darius led his army. For we cannot show that any nation within the region of the Pontus has any cleverness, nor do we know of (overlooking the Scythian nation and Anacharsis) any notable man born there. ,But the Scythian race has made the cleverest discovery that we know in what is the most important of all human affairs; I do not praise the Scythians in all respects, but in this, the most important: that they have contrived that no one who attacks them can escape, and no one can catch them if they do not want to be found. ,For when men have no established cities or forts, but are all nomads and mounted archers, not living by tilling the soil but by raising cattle and carrying their dwellings on wagons, how can they not be invincible and unapproachable? 4.47 They have made this discovery in a land that suits their purpose and has rivers that are their allies; for their country is flat and grassy and well-watered, and rivers run through it not very many fewer in number than the canals of Egypt. ,As many of them as are famous and can be entered from the sea, I shall name. There is the Ister, which has five mouths, and the Tyras, and Hypanis, and Borysthenes, and Panticapes, and Hypacuris, and Gerrhus, and Tanaïs. Their courses are as I shall indicate. 4.48 The Ister, the greatest of all rivers which we know, flows with the same volume in summer and winter; it is most westerly Scythian river of all, and the greatest because other rivers are its tributaries. ,Those that make it great, five flowing through the Scythian country, are these: the river called by Scythians Porata and by Greeks Pyretus, and besides this the Tiarantus, the Ararus, the Naparis, and the Ordessus. ,The first-named of these rivers is a great stream flowing east and uniting its waters with the Ister; the second, the Tiarantus, is more westerly and smaller; the Ararus, Naparis, and Ordessus flow between these two and pour their waters into the Ister. 4.49 These are the native-born Scythian rivers that help to swell it; but the Maris river, which commingles with the Ister, flows from the Agathyrsi. The Atlas, Auras, and Tibisis, three other great rivers that pour into it, flow north from the heights of Haemus. The Athrys, the Noes, and the Artanes flow into the Ister from the country of the Crobyzi in Thrace; the Cius river, which cuts through the middle of Haemus, from the Paeonians and the mountain range of Rhodope. ,The Angrus river flows north from Illyria into the Triballic plain and the Brongus river, and the Brongus into the Ister, which receives these two great rivers into itself. The Carpis and another river called Alpis also flow northward, from the country north of the Ombrici, to flow into it; ,for the Ister traverses the whole of Europe, rising among the Celts, who are the most westerly dwellers in Europe, except for the Cynetes, and flowing thus clean across Europe it issues forth along the borders of Scythia. 4.50 With these rivers aforesaid, and many others, too, as its tributaries, the Ister becomes the greatest river of all, while river for river the Nile surpasses it in volume, since that owes its volume of water to no tributary river or spring. ,But the Ister is always the same height in summer and winter, the reason for which, I think, is this. In winter it is of its customary size, or only a little greater than is natural to it, for in that country in winter there is very little rain, but snow everywhere. ,In the summer, the abundant snow that has fallen in winter melts and pours from all sides into the Ister; so this snow-melt pours into the river and helps to swell it and much violent rain besides, as the summer is the season of rain. ,And in proportion as the sun draws to itself more water in summer than in winter, the water that commingles with the Ister is many times more abundant in summer than it is in winter; these opposites keep the balance true, so that the volume of the river appears always the same. 4.51 One of the rivers of the Scythians, then, is the Ister. The next is the Tyras; this comes from the north, flowing at first out of a great lake, which is the boundary between the Scythian and the Neurian countries; at the mouth of the river there is a settlement of Greeks, who are called Tyritae. ' "4.52 The third river is the Hypanis; this comes from Scythia, flowing out of a great lake, around which wild, white horses graze. This lake is truly called the mother of the Hypanis. ,Here, then, the Hypanis rises; for five days' journey its waters are shallow and still sweet; after that for four days' journey seaward it is amazingly bitter, ,for a spring runs into it so bitter that although its volume is small its admixture taints the Hypanis, one of the few great rivers of the world. This spring is on the border between the farming Scythians and the Alazones; the name of it and of the place where it rises is in Scythian Exampaeus; in the Greek tongue, Sacred Ways. ,The Tyras and the Hypanis draw near together in the Alazones' country; after that they flow apart, the intervening space growing wider. " "4.53 The fourth is the Borysthenes river. This is the next greatest after the Ister, and the most productive, in our judgment, not only of the Scythian but of all rivers, except the Egyptian Nile, with which no other river can be compared. ,But of the rest, the Borysthenes is the most productive; it provides the finest and best-nurturing pasture lands for beasts, and the fish in it are beyond all in their excellence and abundance. Its water is most sweet to drink, flowing with a clear current, whereas the other rivers are turbid. There is excellent soil on its banks, and very rich grass where the land is not planted; ,and self-formed crusts of salt abound at its mouth; it provides great spineless fish, called sturgeons, for salting, and many other wonderful things besides. ,Its course is from the north, and it is known as far as the Gerrhan land; that is, for forty days' voyage; beyond that, no one can say through what nations it flows; but it is plain that it flows through desolate country to the land of the farming Scythians, who live beside it for a ten days' voyage. ,This is the only river, besides the Nile, whose source I cannot identify; nor, I think, can any Greek. When the Borysthenes comes near the sea, the Hypanis mingles with it, running into the same marsh; ,the land between these rivers, where the land projects like a ship's beak, is called Hippolaus' promontory; a temple of Demeter stands there. The settlement of the Borystheneïtae is beyond the temple, on the Hypanis. " '4.54 This is the produce of these rivers, and after these there is a fifth river called Panticapas; this also flows from the north out of a lake, and the land between it and the Borysthenes is inhabited by the farming Scythians; it flows into the woodland country, after passing which it mingles with the Borysthenes. 4.55 The sixth is the Hypacuris river, which rises from a lake, and flowing through the midst of the nomadic Scythians flows out near the city of Carcine, bordering on its right the Woodland and the region called the Racecourse of Achilles . 4.56 The seventh river, the Gerrhus, separates from the Borysthenes at about the place which is the end of our knowledge of that river; at this place it separates, and has the same name as the place itself, Gerrhus; then in its course to the sea it divides the country of the Nomads and the country of the Royal Scythians, and empties into the Hypacuris. 4.57 The eighth is the Tanaïs river; in its upper course, this begins by flowing out of a great lake, and enters a yet greater lake called the Maeetian, which divides the Royal Scythians from the Sauromatae; another river, called Hyrgis, is a tributary of this Tanaïs. 4.58 These are the rivers of note with which the Scythians are provided. For rearing cattle, the grass growing in Scythia is the most productive of bile of all pastures which we know; that this is so can be judged by opening up the bodies of the cattle. 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. ' "4.60 In all their sacred rites they follow the same method of sacrifice; this is how it is offered. The victim stands with its forefeet shackled together; the sacrificer stands behind the beast, and throws it down by pulling the end of the rope; ,as the victim falls, he invokes whatever god it is to whom he sacrifices. Then, throwing a noose around the beast's neck, he thrusts in a stick and twists it and so strangles the victim, lighting no fire nor offering the first-fruits, nor pouring any libation; and having strangled and skinned the beast, he sets about cooking it. " "4.61 Now as the Scythian land is quite bare of wood, this is how they contrive to cook the meat. When they have skinned the victims, they strip the meat from the bones and throw it into the cauldrons of the country, if they have them: these are most like Lesbian bowls, except that they are much bigger; they throw the meat into these, then, and cook it by lighting a fire beneath with the bones of the victims. But if they have no cauldron, then they put all the meat into the victims' stomachs, adding water, and make a fire of the bones beneath, ,which burn nicely; the stomachs easily hold the meat when it is stripped from the bones; thus a steer serves to cook itself, and every other victim does likewise. When the flesh is cooked, the sacrificer takes the first-fruits of the flesh and the entrails and casts them before him. They use all grazing animals for sacrifice, but mainly horses. " "4.62 This is their way of sacrificing to other gods and these are the beasts offered; but their sacrifices to Ares are of this sort. Every district in each of the governments has a structure sacred to Ares; namely, a pile of bundles of sticks three eighths of a mile wide and long, but of a lesser height, on the top of which there is a flattened four-sided surface; three of its sides are sheer, but the fourth can be ascended. ,Every year a hundred and fifty wagon-loads of sticks are heaped upon this; for the storms of winter always make it sink down. On this sacred pile an ancient scimitar of iron is set for each people: their image of Ares. They bring yearly sacrifice of sheep and goats and horses to this scimitar, offering to these symbols even more than they do to the other gods. ,of enemies that they take alive, they sacrifice one man in every hundred, not as they sacrifice sheep and goats, but differently. They pour wine on the men's heads and cut their throats over a bowl; then they carry the blood up on to the pile of sticks and pour it on the scimitar. ,They carry the blood up above, but down below by the sacred pile they cut off all the slain men's right arms and hands and throw these into the air, and depart when they have sacrificed the rest of the victims; the arm lies where it has fallen, and the body apart from it. " '4.63 These then are their established rites of sacrifice; but these Scythians make no offerings of swine; nor are they willing for the most part to rear them in their country. ' "4.64 As to war, these are their customs. A Scythian drinks the blood of the first man whom he has taken down. He carries the heads of all whom he has slain in the battle to his king; for if he brings a head, he receives a share of the booty taken, but not otherwise. ,He scalps the head by making a cut around it by the ears, then grasping the scalp and shaking the head off. Then he scrapes out the flesh with the rib of a steer, and kneads the skin with his hands, and having made it supple he keeps it for a hand towel, fastening it to the bridle of the horse which he himself rides, and taking pride in it; for he who has most scalps for hand towels is judged the best man. ,Many Scythians even make garments to wear out of these scalps, sewing them together like coats of skin. Many too take off the skin, nails and all, from their dead enemies' right hands, and make coverings for their quivers;the human skin was, as it turned out, thick and shining, the brightest and whitest skin of all, one might say. ,Many flay the skin from the whole body, too, and carry it about on horseback stretched on a wooden frame. " '4.65 The heads themselves, not all of them but those of their bitterest enemies, they treat this way. Each saws off all the part beneath the eyebrows, and cleans the rest. If he is a poor man, then he covers the outside with a piece of raw hide, and so makes use of it; but if he is rich, he covers the head with the raw hide, and gilds the inside of it and uses it for a drinking-cup. ,Such a cup a man also makes out of the head of his own kinsman with whom he has been feuding, and whom he has defeated in single combat before the king; and if guests whom he honors visit him he will serve them with these heads, and show how the dead were his kinsfolk who fought him and were beaten by him; this they call manly valor. 4.66 Furthermore, once a year each governor of a province brews a bowl of wine in his own province, which those Scythians who have slain enemies drink; those who have not achieved this do not taste this wine but sit apart dishonored; and this they consider a very great disgrace; but as many as have slain not one but many enemies have two cups apiece and drink out of both. 4.67 There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers. ' "4.68 Whenever the king of the Scythians falls ill, he sends for the three most reputable diviners, who prophesy in the aforesaid way; and they generally tell him that such and such a man (naming whoever it may be of the people) has sworn falsely by the king's hearth; ,for when the Scythians will swear their mightiest oath, it is by the king's hearth that they are accustomed to swear. Immediately, the man whom they allege to have sworn falsely is seized and brought in, and when he comes the diviners accuse him, saying that their divination shows him to have sworn falsely by the king's hearth, and that this is the cause of the king's sickness; and the man vehemently denies that he has sworn falsely. ,When he denies it, the king sends for twice as many diviners: and if they too, consulting their art, prove him guilty of perjury, then he is instantly beheaded, and his goods are divided among the first diviners; ,but if the later diviners acquit him, then other diviners come, and yet again others. If the greater number of them acquit the man, it is decreed that the first diviners themselves be put to death. " '4.69 And this is how they die. Men yoke oxen to a wagon laden with sticks and tie the diviners up in these, fettering their legs and binding their hands behind them and gagging them; then they set fire to the sticks and drive the oxen away, stampeding them. ,often the oxen are burnt to death with the diviners, and often the yoke-pole of their wagon is burnt through and the oxen escape with a scorching. They burn their diviners for other reasons, too, in the way described, calling them false prophets. ,When the king puts them to death, he does not leave the sons alive either, but kills all the males of the family; the females he does not harm. 4.70 As for giving sworn pledges to those who are to receive them, this is the Scythian way: they take blood from the parties to the agreement by making a little cut in the body with an awl or a knife, and pour it mixed with wine into a big earthenware bowl, into which they then dip a scimitar and arrows and an axe and a javelin; and when this is done those swearing the agreement, and the most honorable of their followers, drink the blood after solemn curses. ' "4.71 The burial-places of the kings are in the land of the Gerrhi, which is the end of the navigation of the Borysthenes. Whenever their king has died, the Scythians dig a great four-cornered pit in the ground there; when this is ready, they take up the dead man—his body enclosed in wax, his belly cut open and cleaned and filled with cut marsh-plants and frankincense, and parsley and anise seed, and sewn up again—and transport him on a wagon to another tribe. ,Then those who receive the dead man on his arrival do the same as do the Royal Scythians: that is, they cut off a part of their ears, shave their heads, make cuts around their arms, tear their foreheads and noses, and pierce their left hands with arrows. ,From there, the escorts transport the king's body on the wagon to another of the tribes that they rule, and those to whom they have already come follow them; and having carried the dead man to all in turn, they are at the place of burial, in the country of the Gerrhi, the farthest distant tribe of all under their rule. ,Then, having laid the body on a couch in the tomb, they plant spears on each side of the body and lay wooden planks across them, which they then roof over with braided osiers; in the open space which is left in the tomb they bury one of the king's concubines, his cupbearer, his cook, his groom, his squire, and his messenger, after strangling them, besides horses, and first-fruits of everything else, and golden cups; for the Scythians do not use silver or bronze. ,Having done this, they all build a great barrow of earth, vying eagerly with one another to make this as great as possible. " "4.72 After a year has past, they next do as follows. They take the most trusted of the rest of the king's servants (and these are native-born Scythians, for only those whom he tells to do so serve the king, and none of the Scythians have servants bought by money) ,and strangle fifty of these and fifty of their best horses and empty and clean the bellies of them all, fill them with chaff, and sew them up again. ,Then they fasten half of a wheel to two posts, the hollow upward, and the other half to another pair of posts, until many posts thus prepared are planted in the ground, and, after driving thick stakes lengthways through the horses' bodies to their necks, they place the horses up on the wheels ,so that the wheel in front supports the horse's forequarters and the wheel behind takes the weight of the belly by the hindquarters, and the forelegs and hindlegs hang free; and putting bridles and bits in the horses' mouths, they stretch the bridles to the front and fasten them with pegs. ,Then they take each one of the fifty strangled young men and mount him on the horse; their way of doing it is to drive an upright stake through each body passing up alongside the spine to the neck leaving enough of the stake projecting below to be fixed in a hole made in the other stake, which passes through the horse. So having set horsemen of this fashion around the tomb, they ride away. " '4.73 This is the way they bury their kings. All other Scythians, when they die, are laid in wagons and carried about among their friends by their nearest of kin; each receives them and entertains the retinue hospitably, setting before the dead man about as much of the fare as he serves to the rest. All but the kings are carried about like this for forty days and then buried. ,After the burial the Scythians cleanse themselves as follows: they anoint and wash their heads and, for their bodies, set up three poles leaning together to a point and cover these over with wool mats; then, in the space so enclosed to the best of their ability, they make a pit in the center beneath the poles and the mats and throw red-hot stones into it. 4.74 They have hemp growing in their country, very like flax, except that the hemp is much thicker and taller. This grows both of itself and also by their cultivation, and the Thracians even make garments of it which are very like linen; no one, unless he were an expert in hemp, could determine whether they were hempen or linen; whoever has never seen hemp before will think the garment linen. 4.75 The Scythians then take the seed of this hemp and, crawling in under the mats, throw it on the red-hot stones, where it smoulders and sends forth such fumes that no Greek vapor-bath could surpass it. ,The Scythians howl in their joy at the vapor-bath. This serves them instead of bathing, for they never wash their bodies with water. ,But their women pound cypress and cedar and frankincense wood on a rough stone, adding water also, and with the thick stuff thus pounded they anoint their bodies and faces, as a result of which not only does a fragrant scent come from them, but when on the second day they take off the ointment, their skin becomes clear and shining. ' "4.76.2 For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus;
4.76.5 Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. 4.76 But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " '4.77 It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. ' "4.78 This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "
4.80.5 Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. ' "4.80 After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. " '4.81 How numerous the Scythians are, I was not able to learn exactly, and the accounts that I heard did not tally, some saying that they are very numerous, and some that they are few, so far as they are true Scythians. ,But this much they let me see for myself: there is a region between the Borysthenes and Hypanis rivers, whose name is Exampaeus; this is the land that I mentioned when I said that there is a spring of salt water in it, whose water makes the Hypanis unfit to drink. ,In this region is a bronze vessel, as much as six times greater than the cauldron dedicated by Pausanias son of Cleombrotus at the entrance of the Pontus. ,For anyone who has not yet seen the latter, I will make my meaning plain: the Scythian bronze vessel easily contains five thousand four hundred gallons, and it is of six fingers' thickness. This vessel (so the people of the country said) was made out of arrowheads. ,For their king, whose name was Ariantas, desiring to know the census of the Scythians, commanded every Scythian to bring him the point from an arrow, threatening death to all who did not. ,So a vast number of arrow-heads was brought, and he decided to make and leave a memorial out of them; and he made of these this bronze vessel, and set it up in this country Exampaeus. This much I heard about the number of the Scythians. " "4.82 As for marvels, there are none in the land, except that it has by far the greatest and the most numerous rivers in the world; and over and above the rivers and the great extent of the plains there is one most marvellous thing for me to mention: they show a footprint of Heracles by the Tyras river stamped on rock, like the mark of a man's foot, but forty inches in length. Having described this, I will now return to the story which I began to tell." 4.93 But before he came to the Ister, he first took the Getae, who pretend to be immortal. The Thracians of Salmydessus and of the country above the towns of Apollonia and Mesambria, who are called Cyrmianae and Nipsaei, surrendered without a fight to Darius; but the Getae resisted stubbornly, and were enslaved at once, the bravest and most just Thracians of all.
4.96 Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed.
4.99 Thrace runs farther out into the sea than Scythia; and Scythia begins where a bay is formed in its coast, and the mouth of the Ister, facing southeast, is in that country. ,Now I am going to describe the coast of the true Scythia from the Ister, and give its measurements. The ancient Scythian land begins at the Ister and faces south and the south wind, as far as the city called Carcinitis. ,Beyond this place, the country fronting the same sea is hilly and projects into the Pontus; it is inhabited by the Tauric nation as far as what is called the Rough Peninsula; and this ends in the eastern sea. ,For the sea to the south and the sea to the east are two of the four boundary lines of Scythia, just as seas are boundaries of Attica; and the Tauri inhabit a part of Scythia like Attica, as though some other people, not Attic, were to inhabit the heights of Sunium from Thoricus to the town of Anaphlystus, if Sunium jutted farther out into the sea. ,I mean, so to speak, to compare small things with great. Such a land is the Tauric country. But those who have not sailed along that part of Attica may understand from this other analogy: it is as though in Calabria some other people, not Calabrian, were to live on the promontory within a line drawn from the harbor of Brundisium to Tarentum. I am speaking of these two countries, but there are many others of a similar kind that Tauris resembles.
4.100 Beyond the Tauric country the Scythians begin, living north of the Tauri and beside the eastern sea, west of the Cimmerian Bosporus and the Maeetian lake, as far as the Tanaïs river, which empties into the end of that lake. ,Now it has been seen that on its northern and inland side, running from the Ister, Scythia is bounded first by the Agathyrsi, next by the Neuri, next by the Man-eaters, and last by the Black-cloaks. ' "
4.101 Scythia, then, is a four-sided country, two of whose sides are coastline, the frontiers running inland and those that are by the sea making it a perfect square; ,for it is a ten days' journey from the Ister to the Borysthenes, and the same from the Borysthenes to the Maeetian lake; and it is a twenty days' journey from the sea inland to the country of the Black-cloaks who live north of Scythia. ,Now, as I reckon a day's journey at two hundred stades, the cross-measurement of Scythia would be a distance of five hundred miles, and the line drawn straight up inland the same. Such then is the extent of this land. " "
4.103 Among these, the Tauri have the following customs: all ship-wrecked men, and any Greeks whom they capture in their sea-raids, they sacrifice to the Virgin goddess as I will describe: after the first rites of sacrifice, they strike the victim on the head with a club; ,according to some, they then place the head on a pole and throw the body off the cliff on which their temple stands; others agree as to the head, but say that the body is buried, not thrown off the cliff. The Tauri themselves say that this deity to whom they sacrifice is Agamemnon's daughter Iphigenia. ,As for enemies whom they defeat, each cuts his enemy's head off and carries it away to his house, where he places it on a tall pole and stands it high above the dwelling, above the smoke-vent for the most part. These heads, they say, are set up to guard the whole house. The Tauri live by plundering and war. " "
4.105 The Neuri follow Scythian customs; but one generation before the advent of Darius' army, they happened to be driven from their country by snakes; for their land produced great numbers of these, and still more came down on them out of the desolation on the north, until at last the Neuri were so afflicted that they left their own country and lived among the Budini. It may be that these people are wizards; ,for the Scythians, and the Greeks settled in Scythia, say that once a year every one of the Neuri becomes a wolf for a few days and changes back again to his former shape. Those who tell this tale do not convince me; but they tell it nonetheless, and swear to its truth. " 4.106 The Man-eaters are the most savage of all men in their way of life; they know no justice and obey no law. They are nomads, wearing a costume like the Scythian, but speaking a language of their own; of all these, they are the only people that eat men.
4.108 The Budini are a great and populous nation; the eyes of them all are very bright, and they are ruddy. They have a city built of wood, called Gelonus. The wall of it is three and three quarters miles in length on each side of the city; this wall is high and all of wood; and their houses are wooden, and their temples; ,for there are temples of Greek gods among them, furnished in Greek style with images and altars and shrines of wood; and they honor Dionysus every two years with festivals and revelry. For the Geloni are by their origin Greeks, who left their trading ports to settle among the Budini; and they speak a language half Greek and half Scythian. But the Budini do not speak the same language as the Geloni, nor is their manner of life the same.
4.109 The Budini are indigenous; they are nomads, and the only people in these parts that eat fir-cones; the Geloni are farmers, eating grain and cultivating gardens; they are altogether unlike the Budini in form and in coloring. Yet the Greeks call the Budini too Geloni; but this is wrong. ,Their whole country is thickly wooded with every kind of tree; in the depth of the forest there is a great, wide lake and a marsh surrounded by reeds; otter is trapped in it, and beaver, besides certain square-faced creatures whose skins are used to trim mantles, and their testicles are used by the people to heal sicknesses of the womb.
4.110 About the Sauromatae, the story is as follows. When the Greeks were at war with the Amazons (whom the Scythians call Oiorpata, a name signifying in our tongue killers of men, for in Scythian a man is “oior” and to kill is “pata”), the story runs that after their victory on the Thermodon they sailed away carrying in three ships as many Amazons as they had been able to take alive; and out at sea the Amazons attacked the crews and killed them. ,But they knew nothing about ships, or how to use rudder or sail or oar; and with the men dead, they were at the mercy of waves and winds, until they came to the Cliffs by the Maeetian lake; this place is in the country of the free Scythians. The Amazons landed there, and set out on their journey to the inhabited country, and seizing the first troop of horses they met, they mounted them and raided the Scythian lands. ' "
4.111 The Scythians could not understand the business; for they did not recognize the women's speech or their dress or their nation, but wondered where they had come from, and imagined them to be men all of the same age; and they met the Amazons in battle. The result of the fight was that the Scythians got possession of the dead, and so came to learn that their foes were women. ,Therefore, after deliberation they resolved by no means to slay them as before, but to send their youngest men to them, of a number corresponding (as they guessed) to the number of the women. They directed these youths to camp near the Amazons and to imitate all that they did; if the women pursued them, not to fight, but to flee; and when the pursuit stopped, to return and camp near them. This was the plan of the Scythians, for they desired that children be born of the women. The young men who were sent did as they were directed." 4.112 When the Amazons perceived that the youths meant them no harm, they let them be; but every day the two camps drew nearer to each other. Now the young men, like the Amazons, had nothing but their arms and their horses, and lived as did the women, by hunting and plunder. ' "
4.113 At midday the Amazons would scatter and go apart from each other singly or in pairs, roaming apart for greater comfort. The Scythians noticed this and did likewise; and as the women wandered alone, a young man laid hold of one of them, and the woman did not resist but let him do his will; ,and since they did not understand each other's speech and she could not speak to him, she signed with her hand that he should come the next day to the same place and bring another youth with him (showing by signs that there should be two), and she would bring another woman with her. ,The youth went away and told his comrades; and the next day he came himself with another to the place, where he found the Amazon and another with her awaiting them. When the rest of the young men learned of this, they had intercourse with the rest of the Amazons. " "
4.114 Presently they joined their camps and lived together, each man having for his wife the woman with whom he had had intercourse at first. Now the men could not learn the women's language, but the women mastered the speech of the men; ,and when they understood each other, the men said to the Amazons, “We have parents and possessions; therefore, let us no longer live as we do, but return to our people and be with them; and we will still have you, and no others, for our wives.” To this the women replied: ,“We could not live with your women; for we and they do not have the same customs. We shoot the bow and throw the javelin and ride, but have never learned women's work; and your women do none of the things of which we speak, but stay in their wagons and do women's work, and do not go out hunting or anywhere else. ,So we could never agree with them. If you want to keep us for wives and to have the name of fair men, go to your parents and let them give you the allotted share of their possessions, and after that let us go and live by ourselves.” The young men agreed and did this. " 4.115 So when they had been given the allotted share of possessions that fell to them, and returned to the Amazons, the women said to them: ,“We are worried and frightened how we are to live in this country after depriving you of your fathers and doing a lot of harm to your land. ,Since you propose to have us for wives, do this with us: come, let us leave this country and live across the Tanaïs river.” ' "
4.116 To this too the youths agreed; and crossing the Tanaïs, they went a three days' journey east from the river, and a three days' journey north from lake Maeetis; and when they came to the region in which they now live, they settled there. ,Ever since then the women of the Sauromatae have followed their ancient ways; they ride out hunting, with their men or without them; they go to war, and dress the same as the men. " 4.119 After the Scythians had made this speech, the kings who had come from the nations deliberated, and their opinions were divided. The kings of the Geloni and the Budini and the Sauromatae were of one mind and promised to help the Scythians; but the kings of the Agathyrsi and Neuri and Maneaters and Black-cloaks and Tauri gave this answer to the messengers: ,“Had it not been you who wronged the Persians first and began the war, what you now ask would seem to us right, and we would listen and act together with you. ,But as it is, you invaded their land without us and ruled the Persians for as long as god granted; and the Persians, urged on by the same god, are only repaying you in kind. ,But we did these men no wrong at that former time, nor do we intend now to wrong them first; but if the Persian comes against our land too and begins the wrong-doing, then we will not accept it, either; but until we see that, we shall keep to ourselves. For in our judgment the Persians have not come for us but for those who were the agents of wrong.” ' "
4.122 After this convoy was first sent on its way, the advance guard of the Scythians found the Persians about a three days' march distant from the Ister; and having found them they camped a day's march ahead of the enemy and set about scorching the earth of all living things. ,When the Persians saw the Scythian cavalry appear, they marched on its track, the horsemen always withdrawing before them; and then, making for the one Scythian division, the Persians held on in pursuit toward the east and the Tanaïs river; ,when the horsemen crossed this, the Persians crossed also, and pursued until they had marched through the land of the Sauromatae to the land of the Budini. " "
4.123 As long as the Persians were traversing the Scythian and Sauromatic territory there was nothing for them to harm, as the land was dry and barren. But when they entered the country of the Budini, they found themselves before the wooden-walled town; the Budini had abandoned it and left nothing in it, and the Persians burnt the town. ,Then going forward still on the horsemen's track, they passed through this country into desolation, which is inhabited by no one; it lies to the north of the Budini and its breadth is a seven days' march. ,Beyond this desolation live the Thyssagetae; four great rivers flow from their country through the land of the Maeetians, and issue into the lake called the Maeetian; their names are Lycus, Oarus, Tanaïs, Syrgis. " "
4.125 But when he came by forced marches into Scythia, he met the two divisions of the Scythians, and pursued them, who always kept a day's march away from him; ,and because Darius would not stop pursuing them, the Scythians, according to the plan they had made, fell back before him to the countries of those who had refused their alliance, to the land of the Black-cloaks first. ,The Scythians and Persians burst into their land, agitating them; and from there, the Scythians led the Persians into the country of the Man-eaters, agitating them too; from there, they drew off into the country of the Neuri and, agitating them also, fled to the Agathyrsi. ,But the Agathyrsi, seeing their neighbors fleeing panic-stricken at the Scythians' approach, before the Scythians could break into their land sent a herald to forbid them to set foot across their borders, warning the Scythians that if they tried to break through they would have to fight with the Agathyrsi first. ,With this warning, the Agathyrsi mustered on their borders, intending to stop the invaders. When the Persians and the Scythians broke into their lands, the Blackcloaks and Man-eaters and Neuri put up no resistance, but forgot their threats and fled panic-stricken north into the desolate country. ,But warned off by the Agathyrsi, the Scythians made no second attempt on that country, but led the Persians from the lands of the Neuri into Scythia. " 4.126 As this went on for a long time and did not stop, Darius sent a horseman to Idanthyrsus the Scythian king, with this message: “You crazy man, why do you always run, when you can do otherwise? If you believe yourself strong enough to withstand my power, stand and fight and stop running; but if you know you are the weaker, then stop running like this and come to terms with your master, bringing gifts of earth and water.”
4.127 Idanthyrsus the Scythian king replied: “It is like this with me, Persian: I never ran from any man before out of fear, and I am not running from you now; I am not doing any differently now than I am used to doing in time of peace, too. ,As to why I do not fight with you at once, I will tell you why. We Scythians have no towns or cultivated land, out of fear for which, that the one might be taken or the other wasted, we would engage you sooner in battle. But if all you want is to come to that quickly, we have the graves of our fathers. ,Come on, find these and try to destroy them: you shall know then whether we will fight you for the graves or whether we will not fight. Until then, unless we have reason, we will not engage with you. ,As to fighting, enough; as to masters, I acknowledge Zeus my forefather and Hestia queen of the Scythians only. As for you, instead of gifts of earth and water I shall send such as ought to come to you; and for your boast that you are my master, I say ‘Weep!’” Such is the proverbial “Scythian speech.” ' "
4.134 But after sending the gifts to Darius, the Scythians who had remained there came out with foot and horse and offered battle to the Persians. But when the Scythian ranks were set in order, a rabbit ran out between the armies; and every Scythian that saw it gave chase. So there was confusion and shouting among the Scythians; Darius asked about the clamor among the enemy; and when he heard that they were chasing a rabbit, he said to those with whom he was accustomed to speak, ,“These men hold us in deep contempt; and I think now that Gobryas' opinion of the Scythian gifts was true. Since, then, my own judgment agrees with his, we need to consider carefully how we shall return safely.” To this Gobryas said : “O King, I understood almost by reason alone how difficult it would be to deal with these Scythians; but when I came here, I understood even better, watching them toying with us. ,Now then, my advice is that at nightfall we kindle our campfires in the usual way, deceive those in our army who are least fit to endure hardship, and tether all our asses here, and ourselves depart, before the Scythians can march straight to the Ister to break up the bridge, or the Ionians take some action by which we may well be ruined.” " "
4.135 This was Gobryas' advice, and at nightfall Darius followed it. He left the men who were worn out, and those whose loss mattered least to him, there in the camp, and all the asses, too, tethered. ,His reasons for leaving the asses, and the infirm among his soldiers, were the following: the asses, so that they would bray; the men, who were left because of their infirmity, he pretended were to guard the camp while he attacked the Scythians with the fit part of his army. ,Giving this order to those who were left behind, and lighting campfires, Darius made all haste to reach the Ister. When the asses found themselves deserted by the multitude, they brayed the louder for it; and the Scythians heard them and assumed that the Persians were in the place. " 4.136 But when it was day, the men left behind perceived that Darius had betrayed them, and they held out their hands to the Scythians and explained the circumstances; they, when they heard this, assembled their power in haste, the two divisions of their horde and the one division that was with the Sauromatae and Budini and Geloni, and made straight for the Ister in pursuit of the Persians. ,And as the Persian army was for the most part infantry and did not know the roads (which were not marked), while the Scythians were horsemen and knew the short cuts, they went wide of each other, and the Scythians reached the bridge long before the Persians. ,There, perceiving that the Persians had not yet come, they said to the Ionians, who were in their ships, “Ionians, the days have exceeded the number, and you are wrong to be here still. ,Since it was fear that kept you here, now break the bridge in haste and go, free and happy men, thanking the gods and the Scythians. The one that was your master we shall impress in such a way that he will never lead an army against anyone again.” ' "
4.137 Then the Ionians held a council. Miltiades the Athenian, general and sovereign of the Chersonesites of the Hellespont, advised that they do as the Scythians said and set Ionia free. ,But Histiaeus of Miletus advised the opposite. He said, “It is owing to Darius that each of us is sovereign of his city; if Darius' power is overthrown, we shall no longer be able to rule, I in Miletus or any of you elsewhere; for all the cities will choose democracy rather than despotism.” ,When Histiaeus explained this, all of them at once inclined to his view, although they had first sided with Miltiades. " "
4.138 Those high in Darius' favor who gave their vote were Daphnis of Abydos, Hippoclus of Lampsacus, Herophantus of Parium, Metrodorus of Proconnesus, Aristagoras of Cyzicus, Ariston of Byzantium,,all from the Hellespont and sovereigns of cities there; and from Ionia, Strattis of Chios, Aiaces of Samos, Laodamas of Phocaea, and Histiaeus of Miletus who opposed the plan of Miltiades. As for the Aeolians, their only notable man present was Aristagoras of Cymae. " "
4.139 When these accepted Histiaeus' view, they decided to act upon it in the following way: to break as much of the bridge on the Scythian side as a bowshot from there carried, so that they seem to be doing something when in fact they were doing nothing, and that the Scythians not try to force their way across the bridge over the Ister; and to say while they were breaking the portion of the bridge on the Scythian side, that they would do all that the Scythians desired. ,This was the plan they adopted; and then Histiaeus answered for them all, and said, “You have come with good advice, Scythians, and your urgency is timely: you guide us well and we do you a convenient service; for, as you see, we are breaking the bridge, and will be diligent about it, as we want to be free. ,But while we are breaking the bridge, this is your opportunity to go and find the Persians, and when you have found them, punish them as they deserve on our behalf and on your own.” " "
4.161 Arcesilaus' kingship passed to his son Battus, who was lame and infirm in his feet. The Cyrenaeans, in view of the affliction that had overtaken them, sent to Delphi to ask what political arrangement would enable them to live best; ,the priestess told them bring a mediator from Mantinea in Arcadia. When the Cyrenaeans sent their request, the Mantineans gave them their most valued citizen, whose name was Demonax. ,When this man came to Cyrene and learned everything, he divided the people into three tribes; of which the Theraeans and dispossessed Libyans were one, the Peloponnesians and Cretans the second, and all the islanders the third; furthermore, he set apart certain domains and priesthoods for their king Battus, but all the rest, which had belonged to the kings, were now to be held by the people in common. " "
4.162 During the life of this Battus, these ordices held good, but in the time of his son Arcesilaus much contention arose about the king's rights. ,Arcesilaus, son of the lame Battus and Pheretime, would not abide by the ordices of Demonax, but demanded back the prerogatives of his forefathers, and made himself head of a faction; but he was defeated and banished to Samos, and his mother fled to Salamis in Cyprus. ,Now Salamis at this time was ruled by Evelthon, who dedicated that marvellous censer at Delphi which stands in the treasury of the Corinthians. Pheretime came to him, asking him for an army to bring her and her son back to Cyrene; ,Evelthon was willing to give her everything else, only not an army, and when she accepted what he gave her, she said that it was fine, but it would be better to give her an army as she asked. ,This she said whatever the gift, until at last Evelthon sent her a golden spindle and distaff, and wool, and when Pheretime uttered the same words as before, he answered that these, and not armies, were gifts for women. " 4.163 Meanwhile Arcesilaus was in Samos, collecting all the men that he could and promising them a new division of land; and while a great army was thus gathering, he made a journey to Delphi, to ask the oracle about his return. ,The priestess gave him this answer:
4.164 But he returned to Cyrene with the men from Samos, and having made himself master of it he forgot the oracle, and demanded justice upon his enemies for his banishment. ,Some of these left the country altogether; others, Arcesilaus seized and sent away to Cyprus to be killed there. These were carried off their course to Cnidus, where the Cnidians saved them and sent them to Thera. Others of the Cyrenaeans fled for refuge into a great tower that belonged to one Aglomachus, a private man, and Arcesilaus piled wood around it and burnt them there. ,Then, perceiving too late that this was the meaning of the Delphic oracle which forbade him to bake the amphora if he found them in the oven, he deliberately refrained from going into the city of the Cyrenaeans, fearing the death prophesied and supposing the tidal place to be Cyrene. ,Now he had a wife who was a relation of his, a daughter of Alazir king of the Barcaeans, and Arcesilaus went to Alazir; but men of Barce and some of the exiles from Cyrene were aware of him and killed him as he walked in the town, and Alazir his father-in-law too. So Arcesilaus whether with or without meaning to missed the meaning of the oracle and fulfilled his destiny. ' "
4.165 While Arcesilaus was living at Barce, accomplishing his own destruction, his mother Pheretime held her son's prerogative at Cyrene, where she administered all his business and sat with others in council. ,But when she learned of her son's death at Barce, she made her escape to Egypt, trusting to the good service which Arcesilaus had done Cambyses the son of Cyrus; for this was the Arcesilaus who gave Cyrene to Cambyses and agreed to pay tribute. ,So, on her arrival in Egypt, Pheretime supplicated Aryandes, asking that he avenge her, on the plea that her son had been killed for allying himself with the Medes. " 4.166 This Aryandes had been appointed viceroy of Egypt by Cambyses; at a later day, he was put to death for making himself equal to Darius. For, learning and seeing that Darius desired to leave a memorial of himself such as no king ever had, Aryandes imitated him, until he got his reward; ,for Darius had coined money out of gold refined to an extreme purity, and Aryandes, then ruling Egypt, made a similar silver coinage; and now there is no silver money so pure as is the Aryandic. But when Darius heard that Aryandes was doing so, he put him to death, not on this charge but as a rebel. ' "
4.167 At this time, Aryandes took pity on Pheretime and gave her all the Egyptian land and sea forces, appointing Amasis, a Maraphian, general of the army, and Badres of the tribe of the Pasargadae, admiral of the fleet. ,But before despatching the troops, Aryandes sent a herald to Barce to ask who it was who had killed Arcesilaus. The Barcaeans answered that it was the deed of the whole city, for the many wrongs that Arcesilaus had done them; when he heard this, Aryandes sent his troops with Pheretime. ,This was the pretext; but I myself think that the troops were sent to subjugate Libya. For the Libyan tribes are many and of different kinds, and though a few of them were the king's subjects, the greater part cared nothing for Darius. "
4.172 Next west of these Auschisae is the populous country of the Nasamones, who in summer leave their flocks by the sea and go up to the land called Augila to gather dates from the palm-trees that grow there in great abundance and all bear fruit. They hunt locusts, which they dry in the sun, and after grinding sprinkle them into milk and drink it. ,It is their custom for every man to have many wives; their intercourse with women is promiscuous, as among the Massagetae; a staff is placed before the dwelling, and then they have intercourse. When a man of the Nasamones weds, on the first night the bride must by custom lie with each of the whole company in turn; and each man after intercourse gives her whatever gift he has brought from his house. ,As for their manner of swearing and divination, they lay their hands on the graves of the men reputed to have been the most just and good among them, and by these men they swear; their practice of divination is to go to the tombs of their ancestors, where after making prayers they lie down to sleep, and take for oracles whatever dreams come to them. ,They give and receive pledges by each drinking from the hand of the other party; and if they have nothing liquid, they take the dust of the earth and lick it up. ' "
4.183 After ten days' journey again from Augila there is yet another hill of salt and springs of water and many fruit-bearing palms, as at the other places; men live there called Garamantes, an exceedingly great nation, who sow in earth which they have laid on the salt. ,The shortest way to the Lotus Eaters' country is from here, thirty days' journey distant. Among the Garamantes are the cattle that go backward as they graze, the reason being that their horns curve forward; ,therefore, not being able to go forward, since the horns would stick in the ground, they walk backward grazing. Otherwise, they are like other cattle, except that their hide is thicker and harder to the touch. ,These Garamantes go in their four-horse chariots chasing the cave-dwelling Ethiopians: for the Ethiopian cave-dwellers are swifter of foot than any men of whom tales are brought to us. They live on snakes and lizards and such-like creeping things. Their speech is like no other in the world: it is like the squeaking of bats. " "
4.188 The nomads' way of sacrificing is to cut a piece from the victim's ear for first-fruits and throw it over the house; then they wring the victim's neck. They sacrifice to no gods except the sun and moon; that is, this is the practice of the whole nation; but the dwellers by the Tritonian lake sacrifice to Athena chiefly, and next to Triton and Poseidon. " 4.189 It would seem that the robe and aegis of the images of Athena were copied by the Greeks from the Libyan women; for except that Libyan women dress in leather, and that the tassels of their goatskin cloaks are not snakes but thongs of hide, in everything else their equipment is the same. ,And in fact, the very name betrays that the attire of the statues of Pallas has come from Libya; for Libyan women wear the hairless tasselled “aegea” over their dress, colored with madder, and the Greeks have changed the name of these aegeae into their “aegides.” ,Furthermore, in my opinion the ceremonial chant first originated in Libya: for the women of that country chant very tunefully. And it is from the Libyans that the Greeks have learned to drive four-horse chariots.
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. ' "
5.9 As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. "
5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
6.37 After Miltiades had pushed away the Apsinthians by walling off the neck of the Chersonese, he made war first on the people of Lampsacus, but the Lampsacenes laid an ambush and took him prisoner. However, Miltiades stood high in the opinion of Croesus the Lydian, and when Croesus heard what had happened, he sent to the Lampsacenes and commanded them to release Miltiades. If they did not do so, he threatened to cut them down like a pine tree. ,The Lampsacenes went astray in their counsels as to what the utterance meant which Croesus had threatened them with, saying he would devastate them like a pine tree, until at last one of the elders understood and said what it was: the pine is the only tree that once cut down never sends out any shoots; it is utterly destroyed. So out of fear of Croesus the Lampsacenes released Miltiades and let him go. ' "
6.58 The kings are granted these rights from the Spartan commonwealth while they live; when they die, their rights are as follows: Horsemen proclaim their death in all parts of Laconia, and in the city women go about beating on cauldrons. When this happens, two free persons from each house, a man and a woman, are required to wear mourning, or incur heavy penalties if they fail to do so. ,The Lacedaemonians have the same custom at the deaths of their kings as the foreigners in Asia; most foreigners use the same custom at their kings' deaths. When a king of the Lacedaemonians dies, a fixed number of their subject neighbors must come to the funeral from all Lacedaemon, besides the Spartans. ,When these and the helots and the Spartans themselves have assembled in one place to the number of many thousands, together with the women, they zealously beat their foreheads and make long and loud lamentation, calling that king that is most recently dead the best of all their kings. Whenever a king dies in war, they make an image of him and carry it out on a well-spread bier. For ten days after the burial there are no assemblies or elections, and they mourn during these days. " '6.59 The Lacedaemonians also resemble the Persians in this: when one king is dead and another takes his office, this successor releases from debt any Spartan who owes a debt to the king or to the commonwealth. Among the Persians the king at the beginning of his reign forgives all cities their arrears of tribute. ' "6.60 The Lacedaemonians resemble the Egyptians in that their heralds and flute-players and cooks inherit the craft from their fathers, a flute-player's son being a flute-player, and a cook's son a cook, and a herald's son a herald; no others usurp their places, making themselves heralds by loudness of voice; they ply their craft by right of birth. Such is the way of these matters. " "
6.84 The Argives say this was the reason Cleomenes went mad and met an evil end; the Spartans themselves say that Cleomenes' madness arose from no divine agent, but that by consorting with Scythians he became a drinker of strong wine, and the madness came from this. ,The nomadic Scythians, after Darius had invaded their land, were eager for revenge, so they sent to Sparta and made an alliance. They agreed that the Scythians would attempt to invade Media by way of the river Phasis, and they urged the Spartans to set out and march inland from Ephesus and meet the Scythians. ,They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus." 7.73 The Phrygian equipment was very similar to the Paphlagonian, with only a small difference. As the Macedonians say, these Phrygians were called Briges as long as they dwelt in Europe, where they were neighbors of the Macedonians; but when they changed their home to Asia, they changed their name also and were called Phrygians. The Armenians, who are settlers from Phrygia, were armed like the Phrygians. Both these together had as their commander Artochmes, who had married a daughter of Darius.
7.140 The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: ,
7.238 Having spoken in this way, Xerxes passed over the place where the dead lay and hearing that Leonidas had been king and general of the Lacedaemonians, he gave orders to cut off his head and impale it. ,It is plain to me by this piece of evidence among many others, that while Leonidas lived, king Xerxes was more incensed against him than against all others; otherwise he would never have dealt so outrageously with his dead body, for the Persians are beyond all men known in the habit of honoring valiant warriors. They, then, who received these orders did as I have said. ' "
9.78 There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” " '9.79 This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” ' "" None
|
|
