The history of Herodotus Volume I Part 5

187. This same queen also contrived a snare of the following kind:?Over that gate of the city through which the greatest number of people pa.s.sed she set up for herself a tomb above the very gate itself. And on the tomb she engraved writing which said thus: "If any of the kings of Babylon who come after me shall be in want of wealth, let him open my tomb and take as much as he desires; but let him not open it for any other cause, if he be not in want; for that will not be well." 191 This tomb was undisturbed until the kingdom came to Dareios; but to Dareios it seemed that it was a monstrous thing not to make any use of this gate, and also, when there was money lying there, not to take it, considering that the money itself invited him to do so. Now the reason why he would not make any use of this gate was because the corpse would have been above his head as he drove through. He then, I say, opened the tomb and found not indeed money but the corpse, with writing which said thus: "If thou hadst not been insatiable of wealth and basely covetous, thou wouldest not have opened the resting-places of the dead."

188. This queen then is reported to have been such as I have described: and it was the son of this woman, bearing the same name as his father, Labynetos, and being ruler over the a.s.syrians, against whom Cyrus was marching. Now the great king makes his marches not only well furnished 192 from home with provisions for his table and with cattle, but also taking with him water from the river Choaspes, which flows by Susa, of which alone and of no other river the king drinks: and of this water of the Choaspes boiled, a very great number of waggons, four-wheeled and drawn by mules, carry a supply in silver vessels, and go with him wherever he may march at any time.

189. Now when Cyrus on his way towards Babylon arrived at the river Gyndes,?of which river the springs are in the mountains of the Matienians, and it flows through the Dardanians and runs into another river, the Tigris, which flowing by the city of Opis runs out into the Erythraian Sea,?when Cyrus, I say, was endeavouring to cross this river Gyndes, which is a navigable stream, then one of his sacred white horses in high spirit and wantonness went into the river and endeavoured to cross, but the stream swept it under water and carried it off forthwith.

And Cyrus was greatly moved with anger against the river for having done thus insolently, and he threatened to make it so feeble that for the future even women could cross it easily without wetting the knee. So after this threat he ceased from his march against Babylon and divided his army into two parts; and having divided it he stretched lines and marked out straight channels, 193 one hundred and eighty on each bank of the Gyndes, directed every way, and having disposed his army along them he commanded them to dig: so, as a great mult.i.tude was working, the work was completed indeed, but they spent the whole summer season at this spot working.

190. When Cyrus had taken vengeance on the river Gyndes by dividing it into three hundred and sixty channels, and when the next spring was just beginning, then at length he continued his advance upon Babylon: and the men of Babylon had marched forth out of their city and were awaiting him. So when in his advance he came near to the city, the Babylonians joined battle with him, and having been worsted in the fight they were shut up close within their city. But knowing well even before this that Cyrus was not apt to remain still, and seeing him lay hands on every nation equally, they had brought in provisions beforehand 194 for very many years. So while these made no account of the siege, Cyrus was in straits what to do, for much time went by and his affairs made no progress onwards.

191. Therefore, whether it was some other man who suggested it to him when he was in a strait what to do, or whether he of himself perceived what he ought to do, he did as follows:?The main body of his army 195 he posted at the place where the river runs into the city, and then again behind the city he set others, where the river issues forth from the city; and he proclaimed to his army that so soon as they should see that the stream had become pa.s.sable, they should enter by this way into the city. Having thus set them in their places and in this manner exhorted them he marched away himself with that part of his army which was not fit for fighting: and when he came to the lake, Cyrus also did the same things which the queen of the Babylonians had done as regards the river and the lake; that is to say, he conducted the river by a channel into the lake, which was at that time a swamp, and so made the former course of the river pa.s.sable by the sinking of the stream. When this had been done in such a manner, the Persians who had been posted for this very purpose entered by the bed of the river Euphrates into Babylon, the stream having sunk so far that it reached about to the middle of a man's thigh. Now if the Babylonians had had knowledge of it beforehand or had perceived that which was being done by Cyrus, they would have allowed 196 the Persians to enter the city and then destroyed them miserably; for if they had closed all the gates that led to the river and mounted themselves upon the ramparts which were carried along the banks of the stream, they would have caught them as it were in a fish-wheal: but as it was, the Persians came upon them unexpectedly; and owing to the size of the city (so it is said by those who dwell there) after those about the extremities of the city had suffered capture, those Babylonians who dwelt in the middle did not know that they had been captured; but as they chanced to be holding a festival, they went on dancing and rejoicing during this time until they learnt the truth only too well.

Babylon then had thus been taken for the first time:

192, and as to the resources of the Babylonians how great they are, I shall show by many other proofs and among them also by this:?For the support of the great king and his army, apart from the regular tribute the whole land of which he is ruler has been distributed into portions.

Now whereas twelve months go to make up the year, for four of these he has his support from the territory of Babylon, and for the remaining eight months from the whole of the rest of Asia; thus the a.s.syrian land is in regard to resources the third part of all Asia: and the government, or satrapy as it is called by the Persians, of this territory is of all the governments by far the best; seeing that when Tritantaichmes son of Artabazos had this province from the king, there came in to him every day an artab full of silver coin (now the artab is a Persian measure and holds more than the medimnos of Attica 197 by three Attic choinikes); and of horses he had in this province as his private property, apart from the horses for use in war, eight hundred stallions and sixteen thousand mares, for each of these stallions served twenty mares: of Indian hounds moreover such a vast number were kept that four large villages in the plain, being free from other contributions, had been appointed to provide food for the hounds.

193. Such was the wealth which belonged to the ruler of Babylon. Now the land of the a.s.syrians has but little rain; and this little gives nourishment to the root of the corn, but the crop is ripened and the ear comes on by the help of watering from the river, not as in Egypt by the coming up of the river itself over the fields, but the crop is watered by hand or with swing-buckets. For the whole Babylonian territory like the Egyptian is cut up into channels, and the largest of the channels is navigable for s.h.i.+ps and runs in the direction of the sunrising in winter from the Euphrates to another river, namely the Tigris, along the bank of which lay the city of Nineveh. This territory is of all that we know the best by far for producing corn: 198 as to trees, 199 it does not even attempt to bear them, either fig or vine or olive, but for producing corn it is so good that it s as much as two-hundred-fold for the average, and when it bears at its best it produces three-hundred-fold. The leaves of the wheat and barley there grow to be full four fingers broad; and from millet and sesame seed how large a tree grows, I know myself but shall not record, being well aware that even what has already been said relating to the crops produced has been enough to cause disbelief in those who have not visited the Babylonian land. They use no oil of olives, but only that which they make of sesame seed; and they have date-palms growing over all the plain, most of them fruit-bearing, of which they make both solid food and wine and honey; and to these they attend in the same manner as to fig-trees, and in particular they take the fruit of those palms which the h.e.l.lenes call male-palms, and tie them upon the date-bearing palms, so that their gall-fly may enter into the date and ripen it and that the fruit of the palm may not fall off: for the male-palm produces gall-flies in its fruit just as the wild-fig does.

194. But the greatest marvel of all the things in the land after the city itself, to my mind is this which I am about to tell: Their boats, those I mean which go down the river to Babylon, are round and all of leather: for they make ribs for them of willow which they cut in the land of the Armenians who dwell above the a.s.syrians, and round these they stretch hides which serve as a covering outside by way of hull, not making broad the stern nor gathering in the prow to a point, but making the boats round like a s.h.i.+eld: and after that they stow the whole boat with straw and suffer it to be carried down the stream full of cargo; and for the most part these boats bring down casks of palm-wood 200 filled with wine. The boat is kept straight by two steering-oars and two men standing upright, and the man inside pulls his oar while the man outside pushes. 201 These vessels are made both of very large size and also smaller, the largest of them having a burden of as much as five thousand talents' weight; 202 and in each one there is a live a.s.s, and in those of larger size several. So when they have arrived at Babylon in their voyage and have disposed of their cargo, they sell by auction the ribs of the boat and all the straw, but they pack the hides upon their a.s.ses and drive them off to Armenia: for up the stream of the river it is not possible by any means to sail, owing to the swiftness of the current; and for this reason they make their boats not of timber but of hides. Then when they have come back to the land of the Armenians, driving their a.s.ses with them, they make other boats in the same manner.

195. Such are their boats; and the following is the manner of dress which they use, namely a linen tunic reaching to the feet, and over this they put on another of wool, and then a white mantle thrown round, while they have shoes of a native fas.h.i.+on rather like the Boeotian slippers.

They wear their hair long and bind their heads round with fillets, 203 and they are anointed over the whole of their body with perfumes. Each man has a seal and a staff carved by hand, and on each staff is carved either an apple or a rose or a lily or an eagle or some other device, for it is not their custom to have a staff without a device upon it.

196. Such is the equipment of their bodies: and the customs which are established among them are as follows, the wisest in our opinion being this, which I am informed that the Enetoi in Illyria also have. In every village once in each year it was done as follows:?When the maidens 204 grew to the age for marriage, they gathered these all together and brought them in a body to one place, and round them stood a company of men: and the crier caused each one severally to stand up, and proceeded to sell them, first the most comely of all, and afterwards, when she had been sold and had fetched a large sum of money, he would put up another who was the most comely after her: and they were sold for marriage. Now all the wealthy men of the Babylonians who were ready to marry vied with one another in bidding for the most beautiful maidens; those however of the common sort who were ready to marry did not require a fine form, but they would accept money together with less comely maidens. For when the crier had made an end of selling the most comely of the maidens, then he would cause to stand up that one who was least shapely, or any one of them who might be crippled in any way, and he would make proclamation of her, asking who was willing for least gold to have her in marriage, until she was a.s.signed to him who was willing to accept least: and the gold would be got from the sale of the comely maidens, and so those of beautiful form provided dowries for those which were unshapely or crippled; but to give in marriage one's own daughter to whomsoever each man would, was not allowed, nor to carry off the maiden after buying her without a surety; for it was necessary for the man to provide sureties that he would marry her, before he took her away; and if they did not agree well together, the law was laid down that he should pay back the money. It was allowed also for any one who wished it to come from another village and buy. This then was their most honourable custom; it does not however still exist at the present time, but they have found out of late another way, in order that the men may not ill-treat them or take them to another city: 205 for since the time when being conquered they were oppressed and ruined, each one of the common people when he is in want of livelihood prost.i.tutes his female children.

197. Next in wisdom to that, is this other custom which was established 206 among them:?they bear out the sick into the market-place; for of physicians they make no use. So people come up to the sick man and give advice about his disease, if any one himself has ever suffered anything like that which the sick man has, or saw any other who had suffered it; and coming near they advise and recommend those means by which they themselves got rid of a like disease or seen some other get rid of it: and to pa.s.s by the sick man in silence is not permitted to them, nor until one has asked what disease he has.

198. They bury their dead in honey, and their modes of lamentation are similar to those used in Egypt. And whenever a Babylonian man has intercourse with his wife, he sits by incense offered, and his wife does the same on the other side, and when it is morning they wash themselves, both of them, for they will touch no vessel until they have washed themselves: and the Arabians do likewise in this matter.

199. Now the most shameful of the customs of the Babylonians is as follows: every woman of the country must sit down in the precincts 207 of Aphrodite once in her life and have commerce with a man who is a stranger: and many women who do not deign to mingle with the rest, because they are made arrogant by wealth, drive to the temple with pairs of horses in covered carriages, and so take their place, and a large number of attendants follow after them; but the greater number do thus,?in the sacred enclosure of Aphrodite sit great numbers of women with a wreath of cord about their heads; some come and others go; and there are pa.s.sages in straight lines going between the women in every direction, 208 through which the strangers pa.s.s by and make their choice. Here when a woman takes her seat she does not depart again to her house until one of the strangers has thrown a silver coin into her lap and has had commerce with her outside the temple, and after throwing it he must say these words only: "I demand thee in the name of the G.o.ddess Mylitta": 209 now Mylitta is the name given by the a.s.syrians to Aphrodite: and the silver coin may be of any value; whatever it is she will not refuse it, for that is not lawful for her, seeing that this coin is made sacred by the act: and she follows the man who has first thrown and does not reject any: and after that she departs to her house, having acquitted herself of her duty to the G.o.ddess 210, nor will you be able thenceforth to give any gift so great as to win her. So then as many as have attained to beauty and stature 211 are speedily released, but those of them who are unshapely remain there much time, not being able to fulfil the law; for some of them remain even as much as three or four years: and in some parts of Cyprus too there is a custom similar to this.

200. These customs then are established among the Babylonians: and there are of them three tribes 212 which eat nothing but fish only: and when they have caught them and dried them in the sun they do thus,?they throw them into brine, and then pound them with pestles and strain them through muslin; and they have them for food either kneaded into a soft cake, or baked like bread, according to their liking.

201. When this nation also had been subdued by Cyrus, he had a desire to bring the Ma.s.sagetai into subjection to himself. This nation is reputed to be both great and warlike, and to dwell towards the East and the sunrising, beyond the river Araxes and over against 213 the Issedonians: and some also say that this nation is of Scythian race.

202. Now the Araxes is said by some to be larger and by others to be smaller than the Ister: and they say that there are many islands in it about equal in size to Lesbos, and in them people dwelling who feed in the summer upon roots of all kinds which they dig up and certain fruits from trees, which have been discovered by them for food, they store up, it is said, in the season when they are ripe and feed upon them in the winter. Moreover it is said that other trees have been discovered by them which yield fruit of such a kind that when they have a.s.sembled together in companies in the same place and lighted a fire, they sit round in a circle and throw some of it into the fire, and they smell the fruit which is thrown on, as it burns, and are intoxicated by the scent as the h.e.l.lenes are with wine, and when more of the fruit is thrown on they become more intoxicated, until at last they rise up to dance and begin to sing. This is said to be their manner of living: and as to the river Araxes, it flows from the land of the Matienians, whence flows the Gyndes which Cyrus divided into the three hundred and sixty channels, and it discharges itself by forty branches, of which all except one end in swamps and shallow pools; and among them they say that men dwell who feed on fish eaten raw, and who are wont to use as clothing the skins of seals: but the one remaining branch of the Araxes flows with unimpeded course into the Caspian Sea.

203. Now the Caspian Sea is apart by itself, not having connection with the other Sea: for all that Sea which the h.e.l.lenes navigate, and the Sea beyond the Pillars, which is called Atlantis, and the Erythraian Sea are in fact all one, but the Caspian is separate and lies apart by itself.

In length it is a voyage of fifteen days if one uses oars, 214 and in breadth, where it is broadest, a voyage of eight days. On the side towards the West of this Sea the Caucasus runs along by it, which is of all mountain-ranges both the greatest in extent and the loftiest: and the Caucasus has many various races of men dwelling in it, living for the most part on the wild produce of the forests; and among them there are said to be trees which produce leaves of such a kind that by pounding them and mixing water with them they paint figures upon their garments, and the figures do not wash out, but grow old with the woollen stuff as if they had been woven into it at the first: and men say that the s.e.xual intercourse of these people is open like that of cattle.

204. On the West then of this Sea which is called Caspian the Caucasus is the boundary, while towards the East and the rising sun a plain succeeds which is of limitless extent to the view. Of this great plain then the Ma.s.sagetai occupy a large part, against whom Cyrus had become eager to march; for there were many strong reasons which incited him to it and urged him onwards,?first the manner of his birth, that is to say the opinion held of him that he was more than a mere mortal man, and next the success which he had met with 215 in his wars, for whithersoever Cyrus directed his march, it was impossible for that nation to escape.

205. Now the ruler of the Ma.s.sagetai was a woman, who was queen after the death of her husband, and her name was Tomyris. To her Cyrus sent and wooed her, pretending that he desired to have her for his wife: but Tomyris understanding that he was wooing not herself but rather the kingdom of the Ma.s.sagetai, rejected his approaches: and Cyrus after this, as he made no progress by craft, marched to the Araxes, and proceeded to make an expedition openly against the Ma.s.sagetai, forming bridges of boats over the river for his army to cross, and building towers upon the vessels which gave them pa.s.sage across the river.

206. While he was busied about this labour, Tomyris sent a herald and said thus: "O king of the Medes, cease to press forward the work which thou art now pressing forward; for thou canst not tell whether these things will be in the end for thy advantage or no; cease to do so, I say, and be king over thine own people, and endure to see us ruling those whom we rule. Since however I know that thou wilt not be willing to receive this counsel, but dost choose anything rather than to be at rest, therefore if thou art greatly anxious to make trial of the Ma.s.sagetai in fight, come now, leave that labour which thou hast in yoking together the banks of the river, and cross over into our land, when we have first withdrawn three days' journey from the river: or if thou desirest rather to receive us into your land, do thou this same thing thyself." Having heard this Cyrus called together the first men among the Persians, and having gathered these together he laid the matter before them for discussion, asking their advice as to which of the two things he should do: and their opinions all agreed in one, bidding him receive Tomyris and her army into his country.

207. But Croesus the Lydian, being present and finding fault with this opinion, declared an opinion opposite to that which had been set forth, saying as follows: "O king, I told thee in former time also, that since Zeus had given me over to thee, I would avert according to my power whatever occasion of falling I might see coming near thy house: and now my sufferings, which have been bitter, 216 have proved to be lessons of wisdom to me. If thou dost suppose that thou art immortal and that thou dost command an army which is also immortal, it will be of no use for me to declare to thee my judgment; but if thou hast perceived that thou art a mortal man thyself and dost command others who are so likewise, then learn this first, that for the affairs of men there is a revolving wheel, and that this in its revolution suffers not the same persons always to have good fortune. I therefore now have an opinion about the matter laid before us, which is opposite to that of these men: for if we shall consent to receive the enemy into our land, there is for thee this danger in so doing:?if thou shalt be worsted thou wilt lose in addition all thy realm, for it is evident that if the Ma.s.sagetai are victors they will not turn back and fly, but will march upon the provinces of thy realm; and on the other hand if thou shalt be the victor, thou wilt not be victor so fully as if thou shouldest overcome the Ma.s.sagetai after crossing over into their land and shouldest pursue them when they fled.

For against that which I said before I will set the same again here, and say that thou, when thou hast conquered, wilt march straight against the realm of Tomyris. Moreover besides that which has been said, it is a disgrace and not to be endured that Cyrus the son of Cambyses should yield to a woman and so withdraw from her land. Now therefore it seems good to me that we should cross over and go forward from the crossing as far as they go in their retreat, and endeavour to get the better of them by doing as follows:?The Ma.s.sagetai, as I am informed, are without experience of Persian good things, and have never enjoyed any great luxuries. Cut up therefore cattle without stint and dress the meat and set out for these men a banquet in our camp: moreover also provide without stint bowls of unmixed wine and provisions of every kind; and having so done, leave behind the most worthless part of thy army and let the rest begin to retreat from the camp towards the river: for if I am not mistaken in my judgment, they when they see a quant.i.ty of good things will fall to the feast, and after that it remains for us to display great deeds."

208. These were the conflicting opinions; and Cyrus, letting go the former opinion and choosing that of Croesus, gave notice to Tomyris to retire, as he was intending to cross over to her. She then proceeded to retire, as she had at first engaged to do, but Cyrus delivered Croesus into the hands of his son Cambyses, to whom he meant to give the kingdom, and gave him charge earnestly to honour him and to treat him well, if the crossing over to go against the Ma.s.sagetai should not be prosperous. Having thus charged him and sent these away to the land of the Persians, he crossed over the river both himself and his army.

209. And when he had pa.s.sed over the Araxes, night having come on he saw a vision in his sleep in the land of the Ma.s.sagetai, as follows:?in his sleep it seemed to Cyrus that he saw the eldest of the sons of Hystaspes having upon his shoulders wings, and that with the one of these he overshadowed Asia and with the other Europe. Now of Hystaspes the son of Arsames, who was a man of the Achaimenid clan, the eldest son was Dareios, who was then, I suppose, a youth of about twenty years of age, and he had been left behind in the land of the Persians, for he was not yet of full age to go out to the wars. So then when Cyrus awoke he considered with himself concerning the vision: and as the vision seemed to him to be of great import, he called Hystaspes, and having taken him apart by himself he said: "Hystaspes, thy son has been found plotting against me and against my throne: and how I know this for certain I will declare to thee:?The G.o.ds have a care of me and show me beforehand all the evils that threaten me. So in the night that is past while sleeping I saw the eldest of thy sons having upon his shoulders wings, and with the one of these he overshadowed Asia and with the other Europe. To judge by this vision then, it cannot be but that he is plotting against me. Do thou therefore go by the quickest way back to Persia and take care that, when I thither after having subdued these regions, thou set thy son before me to be examined."

210. Cyrus said thus supposing that Dareios was plotting against him; but in fact the divine powers were showing him beforehand that he was destined to find his end there and that his kingdom was coming about to Dareios. To this then Hystaspes replied as follows: "O king, heaven forbid 217 that there should be any man of Persian race who would plot against thee, and if there be any, I pray that he perish as quickly as may be; seeing that thou didst make the Persians to be free instead of slaves, and to rule all nations instead of being ruled by others. And if any vision announces to thee that my son is planning rebellion against thee, I deliver him over to thee to do with him whatsoever thou wilt."

211. Hystaspes then, having made answer with these words and having crossed over the Araxes, was going his way to the Persian land to keep watch over his son Dareios for Cyrus; and Cyrus meanwhile went forward and made a march of one day from the Araxes according to the suggestion of Croesus. After this when Cyrus and the best part of the army 218 of the Persians had marched back to the Araxes, and those who were unfit for fighting had been left behind, then a third part of the army of the Ma.s.sagetai came to the attack and proceeded to slay, not without resistance, 219 those who were left behind of the army of Cyrus; and seeing the feast that was set forth, when they had overcome their enemies they lay down and feasted, and being satiated with food and wine they went to sleep. Then the Persians came upon them and slew many of them, and took alive many more even than they slew, and among these the son of the queen Tomyris, who was leading the army of the Ma.s.sagetai; and his name was Spargapises.

212. She then, when she heard that which had come to pa.s.s concerning the army and also the things concerning her son, sent a herald to Cyrus and said as follows: "Cyrus, insatiable of blood, be not elated with pride by this which has come to pa.s.s, namely because with that fruit of the vine, with which ye fill yourselves and become so mad that as the wine descends into your bodies, evil words float up upon its stream,?because setting a snare, I say, with such a drug as this thou didst overcome my son, and not by valour in fight. Now therefore receive the word which I utter, giving thee good advice:?Restore to me my son and depart from this land without penalty, triumphant over a third part of the army of the Ma.s.sagetai: but if thou shalt not do so, I swear to thee by the Sun, who is lord of the Ma.s.sagetai, that surely I will give thee thy fill of blood, insatiable as thou art."

213. When these words were reported to him Cyrus made no account of them; and the son of the queen Tomyris, Spargapises, when the wine left him and he learnt in what evil case he was, entreated Cyrus that he might be loosed from his chains and gained his request, and then so soon as he was loosed and had got power over his hands he put himself to death.

214. He then ended his life in this manner; but Tomyris, as Cyrus did not listen to her, gathered together all her power and joined battle with Cyrus. This battle of all the battles fought by Barbarians I judge to have been the fiercest, and I am informed that it happened thus:?first, it is said, they stood apart and shot at one another, and afterwards when their arrows were all shot away, they fell upon one another and engaged in close combat with their spears and daggers; and so they continued to be in conflict with one another for a long time, and neither side would flee; but at last the Ma.s.sagetai got the better in the fight: and the greater part of the Persian army was destroyed there on the spot, and Cyrus himself brought his life to an end there, after he had reigned in all thirty years wanting one. Then Tomyris filled a skin with human blood and had search made among the Persian dead for the corpse of Cyrus: and when she found it, she let his head down into the skin and doing outrage to the corpse she said at the same time this: "Though I yet live and have overcome thee in fight, nevertheless thou didst undo me by taking my son with craft: but I according to my threat will give thee thy fill of blood." Now as regards the end of the life of Cyrus there are many tales told, but this which I have related is to my mind the most worthy of belief.

215. As to the Ma.s.sagetai, they wear a dress which is similar to that of the Scythians, and they have a manner of life which is also like theirs; and there are of them hors.e.m.e.n and also men who do not ride on horses (for they have both fas.h.i.+ons), and moreover there are both archers and spearmen, and their custom it is to carry battle-axes; 220 and for everything they use either gold or bronze, for in all that has to do with spear-points or arrow-heads or battle-axes they use bronze, but for head-dresses and girdles and belts round the arm-pits 221 they employ gold as ornament: and in like manner as regards their horses, they put breast-plates of bronze about their chests, but on their bridles and bits and cheek-pieces they employ gold. Iron however and silver they use not at all, for they have them not in their land, but gold and bronze in abundance.

216. These are the customs which they have:?Each marries a wife, but they have their wives in common; for that which the h.e.l.lenes say that the Scythians do, is not in fact done by the Scythians but by the Ma.s.sagetai, that is to say, whatever woman a man of the Ma.s.sagetai may desire he hangs up his quiver in front of the waggon and has commerce with her freely. They have no precise limit of age laid down for their life, but when a man becomes very old, his nearest of kin come together and slaughter him solemnly 222 and cattle also with him; and then after that they boil the flesh and banquet upon it. This is considered by them the happiest lot; but him who has ended his life by disease they do not eat, but cover him up in the earth, counting it a misfortune that he did not attain to being slaughtered. They sow no crops but live on cattle and on fish, which last they get in abundance from the river Araxes; moreover they are drinkers of milk. Of G.o.ds they reverence the Sun alone, and to him they sacrifice horses: and the rule 223 of the sacrifice is this:?to the swiftest of the G.o.ds they a.s.sign the swiftest of all mortal things.

NOTES TO BOOK I

1 [ {'Erodotou 'Alikarnesseos istories apodexis ede, os k.t.l.} The meaning of the word {istorie} pa.s.ses gradually from "research" or "inquiry" to "narrative," "history"; cp. vii. 96. Aristotle in quoting these words writes {Thouriou} for {'Alikarnesseos} ("Herodotus of Thurii"), and we know from Plutarch that this reading existed in his time as a variation.]

2 [ Probably {erga} may here mean enduring monuments like the pyramids and the works at Samos, cp. i. 93, ii. 35, etc.; in that case {ta te alla} refers back to {ta genomena}, though the verb {epolemesan} derives its subject from the mention of h.e.l.lenes and Barbarians in the preceding clause.]

3 [ Many Editors have "with the Phenicians," on the authority of some inferior MSS. and of the Aldine edition.]

4 [ {arpages}.]

401 [ "thus or in some other particular way."]

5 [ {Surion}, see ch. 72. Herodotus perhaps meant to distinguish {Surioi} from {Suroi}, and to use the first name for the Cappadokians and the second for the people of Palestine, cp. ii. 104; but they are naturally confused in the MSS.]

6 [ {ex epidromes arpage}.]

7 [ {tes anoigomenes thures}, "the door that is opened."]

8 [ Or "because she was ashamed."]

9 [ {phoitan}.]

10 [ {upeisdus}: Stein adopts the conjecture {upekdus}, "slipping out of his hiding-place."]

11 [ This last sentence is by many regarded as an interpolation. The line referred to is {Ou moi ta Gugeo tou polukhrosou melei}.]

12 [ See v. 92.]