translated by G. Rawlinson

1 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. 2. τῆς γὰρ ἄνω Ἀσίης ἦρξαν, ὡς καὶ πρότερόν 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. 3. 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 σφι στρατιὴν οὐκ ὀλίγην· αἱ γὰρ τῶν Σκυθέων γυναῖκες, ὥς σφι οἱ ἄνδρες ἀπῆσαν χρόνον πολλόν, ἐφοίτων παρὰ τοὺς δούλους. 2 1. τοὺς δὲ δούλους οἱ Σκύθαι πάντας τυφλοῦσι τοῦ γάλακτος εἵνεκεν τοῦ πίνουσι, ποιεῦντες ὧδε· ἐπεὰν φυσητῆρας λάβωσι ὀστείνους αὐλοῖσι προσεμφερεστάτους, τούτους ἐσθέντες ἐς τῶν θηλέων ἵππων τὰ ἄρθρα φυσῶσι, ἄλλοι δὲ ἄλλων φυσώντων ἀμέλγουσι. φασὶ δὲ τοῦδε εἵνεκα τοῦτο ποιέειν· τὰς φλέβας τε πίμπλασθαι φυσωμένας τῆς ἵππου καὶ τὸ οὖθαρ κατίεσθαι. 2. 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, τὸ δ᾽ ὑπιστάμενον ἧσσον τοῦ ἑτέρου. τούτων μὲν εἵνεκα ἅπαντα, τὸν ἂν λάβωσι Σκύθαι, ἐκτυφλοῦσι· οὐ γὰρ ἀρόται εἰσὶ, ἀλλὰ νομάδες. 3 1. ἐκ τουτέων δὴ ὦν σφι τῶν δούλων καὶ τῶν γυναικῶν ἐπετράφη νεότης, οἳ ἐπείτε ἔμαθον τὴν σφετέρην γένεσιν, ἠντιοῦντο αὐτοῖσι κατιοῦσι ἐκ τῶν Μήδων. 2. καὶ πρῶτα μὲν τὴν χώρην ἀπετάμοντο τάφρον ὀρυξάμενοι εὐρέαν κατατείνουσαν ἐκ τῶν Ταυρικῶν ὀρέων ἐς τὴν Μαιῆτιν λίμνην, ἣ περίεστι μεγίστη· μετὰ δὲ πειρωμένοισι ἐσβάλλειν τοῖσι Σκύθῃσι ἀντικατιεύμενοι ἐμάχοντο. 3. γινομένης δὲ μάχης πολλάκις καὶ οὐ δυναμένων οὐδὲν πλέον ἔχειν τῶν Σκυθέων τῇ μάχῃ εἷς αὐτῶν ἔλεξε, τάδε «οἷα ποιεῦμεν, ἄνδρες Σκύθαι. δούλοισι τοῖσιν ἡμετέροισι μαχόμενοι αὐτοί τε κτεινόμενοι ἐλάσσονες γινόμεθα καὶ ἐκείνους κτείνοντες ἐλασσόνων τὸ λοιπὸν ἄρξομεν. 4. νῦν ὦν μοι δοκέει αἰχμὰς μὲν καὶ τόξα μετεῖναι, λαβόντας δὲ ἕκαστον τοῦ ἵππου τὴν μάστιγα ἰέναι ἆσσον αὐτῶν. μέχρι μὲν γὰρ ὥρων ἡμέας ὅπλα ἔχοντας, οἱ δὲ ἐνόμιζον ὅμοιοί τε καὶ ἐξ ὁμοίων ἡμῖν εἶναι· ἐπεὰν δὲ ἴδωνται μάστιγας ἀντὶ ὅπλων ἔχοντας, μαθόντες ὡς εἰσὶ ἡμέτεροι δοῦλοι, καὶ συγγνόντες τοῦτο οὐχ ὑπομενέουσι.» 4 ταῦτα ἀκούσαντες οἱ Σκύθαι ἐποίευν ἐπιτελέα· οἱ δ᾽ ἐκπλαγέντες τῷ γινομένῳ τῆς μάχης τε ἐπελάθοντο καὶ ἔφευγον. οὕτως οἱ Σκύθαι τῆς τε Ἀσίης ἦρξαν καὶ ἐξελασθέντες αὖτις ὑπὸ Μήδων κατῆλθον τρόπῳ τοιούτῳ ἐς τὴν σφετέρην. τῶν δὲ εἵνεκα ὁ Δαρεῖος τείσασθαι βουλόμενος συνήγειρε ἐπ᾽ αὐτοὺς στράτευμα.

After the taking of Babylon, an expedition was led by Darius into Scythia. Asia abounding in men, and vast sums flowing into the treasury, the desire seized him to exact vengeance from the Scyths, who had once in days gone by invaded Media, defeated those who met them in the field, and so begun the quarrel. During the space of eight-and-twenty years, as I have before mentioned, the Scyths continued lords of the whole of Upper Asia. They entered Asia in pursuit of the Cimmerians, and overthrew the empire of the Medes, who till they came possessed the sovereignty. On their return to their homes after the long absence of twenty-eight years, a task awaited them little less troublesome than their struggle with the Medes. They found an army of no small size prepared to oppose their entrance. For the Scythian women, when they saw that time went on, and their husbands did not come back, had intermarried with their slaves. Now the Scythians blind all their slaves, to use them in preparing their milk. The plan they follow is to thrust tubes made of bone, not unlike our musical pipes, up the vulva of the mare, and then to blow into the tubes with their mouths, some milking while the others blow. They say that they do this because when the veins of the animal are full of air, the udder is forced down. The milk thus obtained is poured into deep wooden casks, about which the blind slaves are placed, and then the milk is stirred round. That which rises to the top is drawn off, and considered the best part; the under portion is of less account. Such is the reason why the Scythians blind all those whom they take in war; it arises from their not being tillers of the ground, but a pastoral race. When therefore the children sprung from these slaves and the Scythian women grew to manhood, and understood the circumstances of their birth, they resolved to oppose the army which was returning from Media. And, first of all, they cut off a tract of country from the rest of Scythia by digging a broad dyke from the Tauric mountains to the vast lake of the Maeotis. Afterwards, when the Scythians tried to force an entrance, they marched out and engaged them. Many battles were fought, and the Scythians gained no advantage, until at last one of them thus addressed the remainder: "What are we doing, Scythians? We are fighting our slaves, diminishing our own number when we fall, and the number of those that belong to us when they fall by our hands. Take my advice- lay spear and bow aside, and let each man fetch his horsewhip, and go boldly up to them. So long as they see us with arms in our hands, they imagine themselves our equals in birth and bravery; but let them behold us with no other weapon but the whip, and they will feel that they are our slaves, and flee before us." The Scythians followed this counsel, and the slaves were so astounded, that they forgot to fight, and immediately ran away. Such was the mode in which the Scythians, after being for a time the lords of Asia, and being forced to quit it by the Medes, returned and settled in their own country. This inroad of theirs it was that Darius was anxious to avenge, and such was the purpose for which he was now collecting an army to invade them.

5 1. ὡς δὲ Σκύθαι λέγουσι, νεώτατον ἁπάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε· ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῇ ταύτῃ ἐούσῃ ἐρήμῳ τῷ οὔνομα εἶναι Ταργίταον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι (ἐμοὶ μὲν οὐ πιστὰ λέγοντες), λέγουσι δ᾽ ὦν Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. 2. γένεος μὲν τοιούτου δή τινος γενέσθαι τὸν Ταργίταον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαϊν. 3. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερόμενα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγὸν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν, καὶ αὐτῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον λαβεῖν, τὸν δὲ χρυσὸν ἐπιόντος καίεσθαι. 4. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι καί μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ. 6 1. ἀπὸ μὲν δὴ Λιποξάιος γεγονέναι τούτους τῶν Σκυθέων, οἳ Αὐχᾶται γένος καλέονται, ἀπὸ δὲ τοῦ μέσου Ἀρποξάιος, οἳ Κατίαροί τε καὶ Τράσπιες καλέονται, ἀπὸ δὲ τοῦ νεωτάτου αὐτῶν τοὺς βασιλέας, οἳ καλέονται Παραλάται· 2. σύμπασι δὲ εἶναι οὔνομα Σκολότους· τοῦ βασιλέος ἐπωνυμίην Σκύθας δὲ Ἕλληνες ὠνόμασαν. γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι. 7 1. ἔτεα δέ σφι 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 χρυσὸν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. 2. ὃς δ᾽ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν, δίδοσθαι δέ οἱ διὰ τοῦτο, ὅσα ἂν ἵππῳ ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτός. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαϊν καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. 3. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷά τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τὴν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκλῄοντα τὴν ὄψιν.

According to the account which the Scythians themselves give, they are the youngest of all nations. Their tradition is as follows. A certain Targitaus was the first man who ever lived in their country, which before his time was a desert without inhabitants. He was a child- I do not believe the tale, but it is told nevertheless- of Jove and a daughter of the Borysthenes. Targitaus, thus descended, begat three sons, Leipoxais, Arpoxais, and Colaxais, who was the youngest born of the three. While they still ruled the land, there fell from the sky four implements, all of gold - a plough, a yoke, a battle-axe, and a drinking-cup. The eldest of the brothers perceived them first, and approached to pick them up; when lo! as he came near, the gold took fire, and blazed. He therefore went his way, and the second coming forward made the attempt, but the same thing happened again. The gold rejected both the eldest and the second brother. Last of all the youngest brother approached, and immediately the flames were extinguished; so he picked up the gold, and carried it to his home. Then the two elder agreed together, and made the whole kingdom over to the youngest born. From Leipoxais sprang the Scythians of the race called Auchatae; from Arpoxais, the middle brother, those known as the Catiari and Traspians; from Colaxais, the youngest, the Royal Scythians, or Paralatae. All together they are named Scoloti, after one of their kings: the Greeks, however, call them Scythians. Such is the account which the Scythians give of their origin. They add that from the time of Targitaus, their first king, to the invasion of their country by Darius, is a period of one thousand years, neither less nor more. The Royal Scythians guard the sacred gold with most especial care, and year by year offer great sacrifices in its honour. At this feast, if the man who has the custody of the gold should fall asleep in the open air, he is sure (the Scythians say) not to outlive the year. His pay therefore is as much land as he can ride round on horseback in a day. As the extent of Scythia is very great, Colaxais gave each of his three sons a separate kingdom, one of which was of ampler size than the other two: in this the gold was preserved. Above, to the northward of the farthest dwellers in Scythia, the country is said to be concealed from sight and made impassable by reason of the feathers which are shed abroad abundantly. The earth and air are alike full of them, and this it is which prevents the eye from obtaining any view of the region.

8 1. Σκύθαι μὲν ὧδε ὑπὲρ 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. 2. Γηρυόνην δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνες λέγουσι Ἐρύθειαν νῆσον, τὴν πρὸς Γηδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ· τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνύουσι. 3. ἐνθεῦτεν τὸν Ἡρακλέα ὡς ἀπικέσθαι ἐς τὴν νῦν Σκυθικὴν χώρην καλεομένην, -καταλαβεῖν γὰρ αὐτὸν χειμῶνά τε καὶ κρυμόν, -ἐπειρυσάμενον [δὲ] τὴν λεοντέην κατυπνῶσαι, τὰς δέ οἱ ἵππους τὰς ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῷ χρόνῳ ἀφανισθῆναι θείῃ τύχῃ. 9 1. ὡς δ᾽ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξο πάρθενόν τινα ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. 2. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου εἶδεν ἵππους πλανω μένας. τὴν δὲ φάναι ἑωυτὴν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἤ οἱ μιχθῇ· τὸν δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. 3. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλέϊ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι. τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν· «ἱππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσά τοι ἐγώ, σῶστρα δὲ σὺ παρέσχες· ἔχω γὰρ ἐκ σέο παῖδας τρεῖς. 4. τούτους, ἐπεὰν γένωνται τρόφιες, ὅ τι χρὴ ποιέειν ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω (χώρης γὰρ τῆσδε ἔχω τὸ κράτος αὐτή) εἴτε ἀποπέμπω παρὰ σέ.» τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν· 5. «ἐπεὰν ἀνδρωθέντας ἴδηαι τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῷ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δ᾽ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. Καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.» 10 1. τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον (δύο γὰρ δὴ φορέειν τέως Ἡρακλέα) καὶ τὸν ζωστῆρα προδέξαντα παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπ᾽ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δ᾽, ἐπεί οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μέν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δ᾽ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ· τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τὰ ἐντεταλμένα. 2. καὶ δὴ δύο μέν 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 χώρῃ. 3. αὶ 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 δὲ μεῖναι μηχανήσασθαι τὴν μητέρα Σκύθῃ. ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι.

Such is the account which the Scythians give of themselves, and of the country which lies above them. The Greeks who dwell about the Pontus tell a different story. According to Hercules, when he was carrying off the cows of Geryon, arrived in the region which is now inhabited by the Scyths, but which was then a desert. Geryon lived outside the Pontus, in an island called by the Greeks Erytheia, near Gades, which is beyond the Pillars of Hercules upon the Ocean. Now some say that the Ocean begins in the east, and runs the whole way round the world; but they give no proof that this is really so. Hercules came from thence into the region now called Scythia, and, being overtaken by storm and frost, drew his lion's skin about him, and fell fast asleep. While he slept, his mares, which he had loosed from his chariot to graze, by some wonderful chance disappeared. On waking, he went in quest of them, and, after wandering over the whole country, came at last to the district called "the Woodland," where he found in a cave a strange being, between a maiden and a serpent, whose form from the waist upwards was like that of a woman, while all below was like a snake. He looked at her wonderingly; but nevertheless inquired, whether she had chanced to see his strayed mares anywhere. She answered him, "Yes, and they were now in her keeping; but never would she consent to give them back, unless he took her for his mistress." So Hercules, to get his mares back, agreed; but afterwards she put him off and delayed restoring the mares, since she wished to keep him with her as long as possible. He, on the other hand, was only anxious to secure them and to get away. At last, when she gave them up, she said to him, "When thy mares strayed hither, it was I who saved them for thee: now thou hast paid their salvage; for lo! I bear in my womb three sons of thine. Tell me therefore when thy sons grow up, what must I do with them? Wouldst thou wish that I should settle them here in this land, whereof I am mistress, or shall I send them to thee?" Thus questioned, they say, Hercules answered, "When the lads have grown to manhood, do thus, and assuredly thou wilt not err. Watch them, and when thou seest one of them bend this bow as I now bend it, and gird himself with this girdle thus, choose him to remain in the land. Those who fail in the trial, send away. Thus wilt thou at once please thyself and obey me." Hereupon he strung one of his bows- up to that time he had carried two- and showed her how to fasten the belt. Then he gave both bow and belt into her hands. Now the belt had a golden goblet attached to its clasp. So after he had given them to her, he went his way; and the woman, when her children grew to manhood, first gave them severally their names. One she called Agathyrsus, one Gelonus, and the other, who was the youngest, Scythes. Then she remembered the instructions she had received from Hercules, and, in obedience to his orders, she put her sons to the test. Two of them, Agathyrsus and Gelonus, proving unequal to the task enjoined, their mother sent them out of the land; Scythes, the youngest, succeeded, and so he was allowed to remain. From Scythes, the son of Hercules, were descended the after kings of Scythia; and from the circumstance of the goblet which hung from the belt, the Scythians to this day wear goblets at their girdles. This was the only thing which the mother of Scythes did for him. Such is the tale told by the Greeks who dwell around the Pontus.

11 1. Ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτὸς πρόσκειμαι· Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην (τὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων), 2. 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 πρὸς πολλοὺς δεόμενον κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. 3. οὐκ ὦν δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας. τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χώρην παραδιδόντας 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. 4. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους· καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπ᾽ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην (καί σφεων ἔτι δῆλός ἐστι ὁ τάφος), θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι, Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην. 12 (καὶ νῦν ἔστι μὲν ἐν τῇ Σκυθικῇ Κιμμέρια τείχεα, ἔστι δὲ πορθμήια Κιμμέρια, ἔστι δὲ καὶ χώρη οὔνομα Κιμμερίη, ἔστι δὲ Βόσπορος Κιμμέριος καλεόμενος.) 2. φαίνονται δὲ οἱ Κιμμέριοι φεύγοντες ἐς τὴν Ἀσίην τοὺς Σκύθας καὶ τὴν χερσόνησον κτίσαντες ἐν τῇ νῦν Σινώπη πόλις Ἑλλὰς οἴκισται· φανεροὶ δέ εἰσι καὶ οἱ Σκύθαι διώξαντες αὐτοὺς καὶ ἐσβαλόντες ἐς γῆν τὴν Μηδικήν, ἁμαρτόντες τῆς ὁδοῦ. 3. 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 στραφέντες. οὗτος δὲ ἄλλος ξυνὸς Ἑλλήνων τε καὶ βαρβάρων λεγόμενος λόγος εἴρηται.13 1. ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος, ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους, ὑπὲρ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν· 2. 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.

There is also another different story, now to be related, in which I am more inclined to put faith than in any other. It is that the wandering Scythians once dwelt in Asia, and there warred with the Massagetae, but with ill success; they therefore quitted their homes, crossed the Araxes, and entered the land of Cimmeria. For the land which is now inhabited by the Scyths was formerly the country of the Cimmerians. On their coming, the natives, who heard how numerous the invading army was, held a council. At this meeting opinion was divided, and both parties stiffly maintained their own view; but the counsel of the Royal tribe was the braver. For the others urged that the best thing to be done was to leave the country, and avoid a contest with so vast a host; but the Royal tribe advised remaining and fighting for the soil to the last. As neither party chose to give way, the one determined to retire without a blow and yield their lands to the invaders; but the other, remembering the good things which they had enjoyed in their homes, and picturing to themselves the evils which they had to expect if they gave them up, resolved not to flee, but rather to die and at least be buried in their fatherland. Having thus decided, they drew apart in two bodies, the one as numerous as the other, and fought together. All of the Royal tribe were slain, and the people buried them near the river Tyras, where their grave is still to be seen. Then the rest of the Cimmerians departed, and the Scythians, on their coming, took possession of a deserted land. Scythia still retains traces of the Cimmerians; there are Cimmerian castles, and a Cimmerian ferry, also a tract called Cimmeria, and a Cimmerian Bosphorus. It appears likewise that the Cimmerians, when they fled into Asia to escape the Scyths, made a settlement in the peninsula where the Greek city of Sinope was afterwards built. The Scyths, it is plain, pursued them, and missing their road, poured into Media. For the Cimmerians kept the line which led along the sea-shore, but the Scyths in their pursuit held the Caucasus upon their right, thus proceeding inland, and falling upon Media. This account is one which is common both to Greeks and barbarians. Aristeas also, son of Caystrobius, a native of Proconnesus, says in the course of his poem that wrapt in Bacchic fury he went as far as the Issedones. Above them dwelt the Arimaspi, men with one eye; still further, the gold-guarding griffins; and beyond these, the Hyperboreans, who extended to the sea. Except the Hyperboreans, all these nations, beginning with the Arimaspi, were continually encroaching upon their neighbours. Hence it came to pass that the Arimaspi drove the Issedonians from their country, while the Issedonians dispossessed the Scyths; and the Scyths, pressing upon the Cimmerians, who dwelt on the shores of the Southern Sea, forced them to leave their land. Thus even Aristeas does not agree in his account of this region with the Scythians.

14 1. Καὶ ὅθεν μὲν ἦν Ἀριστέης ὁ ταῦτα ποιήσας, εἴρηκα· τὸν δὲ περὶ αὐτοῦ ἤκουον λόγον ἐν Προκοννήσῳ καὶ Κυζίκῳ, λέξω. Ἀριστέην γὰρ λέγουσι, ἐόντα τῶν ἀστῶν οὐδενὸς γένος ὑποδεέστερον, ἐσελθόντα ἐς κναφήιον ἐν Προκοννήσῳ ἀποθανεῖν, καὶ τὸν κναφέα κατακληίσαντα τὸ ἐργαστήριον οἴχεσθαι ἀγγελέοντα τοῖσι προσήκουσι τῷ νεκρῷ. 2. ἐσκεδασμένου δὲ ἤδη τοῦ λόγου ἀνὰ τὴν πόλιν ὡς τεθνεὼς εἴη ὁ Ἀριστέης, ἐς ἀμφισβασίας τοῖσι λέγουσι ἀπικνέεσθαι ἄνδρα Κυζικηνὸν ἥκοντα ἐξ Ἀρτάκης πόλιος, φάντα συντυχεῖν τέ οἱ ἰόντι ἐπὶ Κυζίκον καὶ ἐς λόγους ἀπικέ σθαι. καὶ τοῦτον μὲν ἐντεταμένως ἀμφισβατέειν, τοὺς δὲ προσήκοντας τῷ νεκρῷ ἐπὶ τὸ κναφήιον παρεῖναι ἔχοντας τὰ πρόσφορα ὡς ἀναιρησομένους· 3. ἀνοιχθέντος δὲ τοῦ οἰκήματος οὔτε τεθνεῶτα οὔτε ζώοντα φαίνεσθαι Ἀριστέην. μετὰ δὲ ἑβδόμῳ ἔτεϊ φανέντα αὐτὸν ἐς Προκόννησον ποιῆσαι τὰ ἔπεα ταῦτα τὰ νῦν ὑπ᾽ Ἑλλήνων Ἀριμάσπεα καλέεται, ποιήσαντα δὲ ἀφανισθῆναι τὸ δεύτερον. 15 1. 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 συμ βαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. 2. Μεταποντῖνοι <γάρ> φασι αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα παρ᾽ αὐτὸν στῆσαι· φάναι γάρ σφι τὸν Ἀπόλλωνα Ἰταλιω τέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτός οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δέ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. 3. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὅ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομέ νοισι δὲ ἄμεινον συνοίσεσθαι· καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. 4. καὶ νῦν ἕστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρ᾽ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω.

The birthplace of Aristeas, the poet who sung of these things, I have already mentioned. I will now relate a tale which I heard concerning him both at Proconnesus and at Cyzicus. Aristeas, they said, who belonged to one of the noblest families in the island, had entered one day into a fuller's shop, when he suddenly dropt down dead. Hereupon the fuller shut up his shop, and went to tell Aristeas' kindred what had happened. The report of the death had just spread through the town, when a certain Cyzicenian, lately arrived from Artaca, contradicted the rumour, affirming that he had met Aristeas on his road to Cyzicus, and had spoken with him. This man, therefore, strenuously denied the rumour; the relations, however, proceeded to the fuller's shop with all things necessary for the funeral, intending to carry the body away. But on the shop being opened, no Aristeas was found, either dead or alive. Seven years afterwards he reappeared, they told me, in Proconnesus, and wrote the poem called by the Greeks The Arimaspeia, after which he disappeared a second time. This is the tale current in the two cities above-mentioned. What follows I know to have happened to the Metapontines of Italy, three hundred and forty years after the second disappearance of Aristeas, as I collect by comparing the accounts given me at Proconnesus and Metapontum. Aristeas then, as the Metapontines affirm, appeared to them in their own country, and ordered them to set up an altar in honour of Apollo, and to place near it a statue to be called that of Aristeas the Proconnesian. "Apollo," he told them, "had come to their country once, though he had visited no other Italiots; and he had been with Apollo at the time, not however in his present form, but in the shape of a crow." Having said so much, he vanished. Then the Metapontines, as they relate, sent to Delphi, and inquired of the god in what light they were to regard the appearance of this ghost of a man. The Pythoness, in reply, bade them attend to what the spectre said, "for so it would go best with them." Thus advised, they did as they had been directed: and there is now a statue bearing the name of Aristeas, close by the image of Apollo in the market-place of Metapontum, with bay-trees standing around it. But enough has been said concerning Aristeas.

16 1. Τῆς δὲ γῆς τῆς πέρι ὅδε ὁ λόγος ὅρμηται λέγεσθαι, οὐδεὶς οἶδε ἀτρεκέως ὅ τι τὸ κατύπερθέ ἐστι. οὐδενὸς γὰρ δὴ αὐτόπτεω εἰδέναι φαμένου δύναμαι πυθέσθαι· οὐδὲ γὰρ οὐδὲ Ἀριστέης, τοῦ περ ὀλίγῳ πρότερον τούτων μνήμην ἐποιεύμην, οὐδὲ οὗτος προσωτέρω Ἰσσηδόνων αὐτὸς ἐν τοῖσι ἔπεσι ποιέων ἔφησε ἀπικέσθαι, ἀλλὰ τὰ κατύπερθε ἔλεγε ἀκοῇ, φὰς Ἰσσηδόνας εἶναι τοὺς ταῦτα λέγοντας. 2. ἀλλ᾽ ὅσον μὲν ἡμεῖς ἀτρεκέως ἐπὶ μακρότατον οἷοί τε ἐγενόμεθα ἀκοῇ ἐξικέσθαι, πᾶν εἰρήσεται.

With regard to the regions which lie above the country whereof this portion of my history treats, there is no one who possesses any exact knowledge. Not a single person can I find who professes to be acquainted with them by actual observation. Even Aristeas, the traveller of whom I lately spoke, does not claim- and he is writing poetry- to have reached any farther than the Issedonians. What he relates concerning the regions beyond is, he confesses, mere hearsay, being the account which the Issedonians gave him of those countries. However, I shall proceed to mention all that I have learnt of these parts by the most exact inquiries which I have been able to make concerning them.

17 1. Ἀπὸ τοῦ Βορυσθενεϊτέων ἐμπορίου (τοῦτο γὰρ τῶν παραθαλασσίων μεσαίτατόν ἐστι πάσης τῆς Σκυθίης), ἀπὸ τούτου πρῶτοι Καλλιππίδαι νέμονται ἐόντες Ἕλληνες Σκύθαι, ὑπὲρ δὲ τούτων ἄλλο ἔθνος, οἳ Ἀλάζονες καλέονται. οὗτοι δὲ καὶ οἱ Καλλιπίδαι τὰ μὲν ἄλλα κατὰ ταὐτὰ Σκύθῃσι ἐπασκέουσι, σῖτον δὲ καὶ σπείρουσι καὶ σιτέονται, καὶ κρόμμυα καὶ σκόροδα καὶ φακοὺς καὶ κέγχρους. 2. ὑπὲρ δὲ Ἀλαζόνων οἰκέουσι Σκύθαι ἀροτῆρες, οἳ οὐκ ἐπὶ σιτήσει σπείρουσι τὸν σῖτον ἀλλ᾽ ἐπὶ πρήσει. τούτων δὲ κατύπερθε οἰκέουσι Νευροί, Νευρῶν δὲ τὸ πρὸς βορέην ἄνεμον ἔρημος ἀνθρώπων, ὅσον ἡμεῖς ἴδμεν. ταῦτα μὲν παρὰ τὸν Ὕπανιν ποταμόν ἐστι ἔθνεα πρὸς ἑσπέρης τοῦ Βορυσθένεος. 18 1. ἀτὰρ διαβάντι τὸν Βορυσθένεα ἀπὸ θαλάσσης πρῶτον μὲν ἡ Ὑλαίη, ἀπὸ δὲ ταύτης ἄνω οἰκέουσι Σκύθαι γεωργοί, τοὺς Ἕλληνες οἱ οἰκέοντες ἐπὶ τῷ Ὑπάνι ποταμῷ καλέουσι Βορυσθενεΐτας, σφέας δὲ αὐτοὺς Ὀλβιοπολίτας. 2. 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 ἔρημός ἐστι ἐπὶ πολλόν. 3. μετὰ δὲ τὴν ἔρημον Ἀνδροφάγοι οἰκέουσι, ἔθνος ἐὸν ἴδιον καὶ οὐδαμῶς Σκυθικόν. τὸ δὲ τούτων κατύπερθε ἔρημος ἤδη ἀληθέως καὶ ἔθνος ἀνθρώπων οὐδὲν, ὅσον ἡμεῖς ἴδμεν. 19 1. τὸ δὲ πρὸς τὴν ἠῶ τῶν γεωργῶν τούτων Σκυθέων διαβάντι τὸν Παντικάπην ποταμὸν νομάδες ἤδη Σκύθαι νέμονται, οὔτε τι σπείροντες οὐδὲν οὔτε ἀροῦντες, ψιλὴ δὲ δενδρέων ἡ πᾶσα αὕτη πλὴν τῆς Ὑλαίης. οἱ δὲ νομάδες οὗτοι τὸ πρὸς τὴν ἠῶ ἡμερέων τεσσέρων καὶ δέκα ὁδὸν νέμονται χώρην κατατείνουσαν ἐπὶ ποταμὸν Γέρρον. 20 1. πέρην δὲ τοῦ Γέρρου ταῦτα δὴ τὰ καλεόμενα βασιλήιά ἐστι 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. 2. τὰ δὲ κατύπερθε πρὸς βορέην ἄνεμον τῶν βασιληίων Σκυθέων οἰκέουσι Μελάγχλαινοι, ἄλλο ἔθνος καὶ οὐ Σκυθικόν. Μελαγχλαίνων δὲ τὸ κατύπερθε λίμναι καὶ ἔρημός ἐστι ἀνθρώπων, κατ᾽ ὅσον ἡμεῖς ἴδμεν.

Above the mart of the Borysthenites, which is situated in the very centre of the whole sea-coast of Scythia, the first people who inhabit the land are the Callipedae, a Greco-Scythic race. Next to them, as you go inland, dwell the people called the Alazonians. These two nations in other respects resemble the Scythians in their usages, but sow and eat corn, also onions, garlic, lentils, and millet. Beyond the Alazonians reside Scythian cultivators, who grow corn, not for their own use, but for sale. Still higher up are the Neuri. Northwards of the Neuri the continent, as far as it is known to us, is uninhabited. These are the nations along the course of the river Hypanis, west of the Borysthenes. Across the Borysthenes, the first country after you leave the coast is Hylaea (the Woodland). Above this dwell the Scythian Husbandmen, whom the Greeks living near the Hypanis call Borysthenites, while they call themselves Olbiopolites. These Husbandmen extend eastward a distance of three days' journey to a river bearing the name of Panticapes, while northward the country is theirs for eleven days' sail up the course of the Borysthenes. Further inland there is a vast tract which is uninhabited. Above this desolate region dwell the Cannibals, who are a people apart, much unlike the Scythians. Above them the country becomes an utter desert; not a single tribe, so far as we know, inhabits it. Crossing the Panticapes, and proceeding eastward of the Husbandmen, we come upon the wandering Scythians, who neither plough nor sow. Their country, and the whole of this region, except Hylaea, is quite bare of trees. They extend towards the east a distance of fourteen' days' journey, occupying a tract which reaches to the river Gerrhus. On the opposite side of the Gerrhus is the Royal district, as it is called: here dwells the largest and bravest of the Scythian tribes, which looks upon all the other tribes in the light of slaves. Its country reaches on the south to Taurica, on the east to the trench dug by the sons of the blind slaves, the mart upon the Palus Maeotis, called Cremni (the Cliffs), and in part to the river Tanais. North of the country of the Royal Scythians are the Melanchaeni (Black-Robes), a people of quite a different race from the Scythians. Beyond them lie marshes and a region without inhabitants, so far as our knowledge reaches.

21 Τάναϊν δὲ ποταμὸν διαβάντι οὐκέτι Σκυθική, ἀλλ᾽ 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 πᾶσανδασέαν ὕλῃ παντοίῃ.

When one crosses the Tanais, one is no longer in Scythia; the first region on crossing is that of the Sauromatae, who, beginning at the upper end of the Palus Maeotis, stretch northward a distance of fifteen days' journey, inhabiting a country which is entirely bare of trees, whether wild or cultivated. Above them, possessing the second region, dwell the Budini, whose territory is thickly wooded with trees of every kind.

22 Βουδίνων δὲ κατύπερθε πρὸς βορέην ἐστὶ πρώτη μὲν ἔρημος ἐπ᾽ ἡμερέων ἑπτὰ ὁδόν, μετὰ δὲ τὴν ἔρημον ἀποκλίνοντι μᾶλλον πρὸς ἀπηλιώτην ἄνεμον νέμονται Θυσσαγέται, ἔθνος πολλὸν καὶ ἴδιον· ζώουσι δὲ ἀπὸ θήρης. Συνεχέες δὲ τούτοισι ἐν τοῖσι αὐτοῖσι τόποισι κατοικημένοι εἰσὶ τοῖσι οὔνομα κεῖται Ἰύρκαι, καὶ οὗτοι ἀπὸ θήρης ζώοντες τρόπῳ τοιῷδε· λοχᾷ ἐπὶ δένδρεον ἀνα βάς, τὰ δέ ἐστι πυκνὰ ἀνὰ πᾶσαν τὴν χώρην· ἵππος δὲ ἑκάστῳ δεδιδαγμένος ἐπὶ γαστέρα κεῖσθαι ταπεινότητος εἵνεκα ἕτοιμός ἐστι καὶ κύων· ἐπεὰν δὲ ἀπίδῃ τὸ θηρίον ἀπὸ τοῦ δενδρέου, τοξεύσας [καὶ] 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.

Beyond the Budini, as one goes northward, first there is a desert, seven days' journey across; after which, if one inclines somewhat to the east, the Thyssagetae are reached, a numerous nation quite distinct from any other, and living by the chase. Adjoining them, and within the limits of the same region, are the people who bear the name of Iyrcae; they also support themselves by hunting, which they practise in the following manner. The hunter climbs a tree, the whole country abounding in wood, and there sets himself in ambush; he has a dog at hand, and a horse, trained to lie down upon its belly, and thus make itself low; the hunter keeps watch, and when he sees his game, lets fly an arrow; then mounting his horse, he gives the beast chase, his dog following hard all the while. Beyond these people, a little to the east, dwells a distinct tribe of Scyths, who revolted once from the Royal Scythians, and migrated into these parts.

23 μέχρι μὲν δὴ τῆς τούτων τῶν Σκυθέων χώρης ἐστὶ ἡ καταλεχθεῖσα πᾶσα πεδιάς τε γῆ καὶ βαθύγαιος, τὸ δ᾽ ἀπὸ τούτου λιθώδης τ᾽ ἐστὶ καὶ τρηχέα. διεξελθόντι δὲ καὶ τῆς τρηχέης χῶρον πολλὸν οἰκέουσι ὑπωρείην 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, ζώοντες δὲ ἀπὸ δενδρέων. Ποντικὸν μὲν οὔνομα τῷ δενδρέῳ ἀπ᾽ οὗ ζώουσι, μέγαθος δὲ κατὰ συκέην μάλιστά κῃ· καρπὸν δὲ φορέει κυάμῳ ἴσον, πυρῆνα δὲ ἔχει. τοῦτο ἐπεὰν γένηται πέπον, σακκέουσι ἱματίοισι, ἀπορρέει δὲ ἀπ᾽ αὐτοῦ παχὺ καὶ μέλαν, οὔνομα δὲ τῷ ἀπορρέοντί ἐστι 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 οὗτοί εἰσι οἱ τὰς διαφορὰς διαιρέοντες, τοῦτο δέ, ὃς ἂν φεύγων καταφύγῃ ἐς τούτους, ὑπ᾽ οὐδενὸς ἀδικέεται. οὔνομα δέ σφί ἐστι Ἀργιππαῖοι.

As far as their country, the tract of land whereof I have been speaking is all a smooth plain, and the soil deep; beyond you enter on a region which is rugged and stony. Passing over a great extent of this rough country, you come to a people dwelling at the foot of lofty mountains, who are said to be all- both men and women- bald from their birth, to have flat noses, and very long chins. These people speak a language of their own,. the dress which they wear is the same as the Scythian. They live on the fruit of a certain tree, the name of which is Ponticum; in size it is about equal to our fig-tree, and it bears a fruit like a bean, with a stone inside. When the fruit is ripe, they strain it through cloths; the juice which runs off is black and thick, and is called by the natives "aschy." They lap this up with their tongues, and also mix it with milk for a drink; while they make the lees, which are solid, into cakes, and eat them instead of meat; for they have but few sheep in their country, in which there is no good pasturage. Each of them dwells under a tree, and they cover the tree in winter with a cloth of thick white felt, but take off the covering in the summer-time. No one harms these people, for they are looked upon as sacred- they do not even possess any warlike weapons. When their neighbours fall out, they make up the quarrel; and when one flies to them for refuge, he is safe from all hurt. They are called the Argippaeans.

24 μέχρι μέν νυν τῶν φαλακρῶν τούτων πολλὴ περιφα νείη τῆς χώρης ἐστὶ καὶ τῶν ἔμπροσθε ἐθνέων· καὶ γὰρ Σκυθέων τινὲς ἀπικνέονται ἐς αὐτούς, τῶν οὐ χαλεπόν ἐστι πυθέσθαι, καὶ Ἑλλήνων τῶν ἐκ Βορυσθένεός τε ἐμπο ρίου καὶ τῶν ἄλλων Ποντικῶν ἐμπορίων. Σκυθέων δὲ οἳ ἂν ἔλθωσι ἐς αὐτοὺς δι᾽ ἑπτὰ ἑρμηνέων καὶ δι᾽ ἑπτὰ γλωσσέων διαπρήσσονται.

Up to this point the territory of which we are speaking is very completely explored, and all the nations between the coast and the bald-headed men are well known to us. For some of the Scythians are accustomed to penetrate as far, of whom inquiry may easily be made, and Greeks also go there from the mart on the Borysthenes, and from the other marts along the Euxine. The Scythians who make this journey communicate with the inhabitants by means of seven interpreters and seven languages.

25 μέχρι μὲν δὴ τούτων γινώσκεται, τὸ δὲ τῶν φαλακρῶν κατύπερθε οὐδεὶς ἀτρεκέως οἶδε φράσαι· ὄρεα γὰρ ὑψηλὰ ἀποτάμνει ἄβατα καὶ οὐδείς σφεα ὑπερ βαίνει. οἱ δὲ φαλακροὶ οὗτοι λέγουσι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, οἰκέειν τὰ ὄρεα αἰγίποδας ἄνδρας, ὑπερβάντι δὲ τούτους ἀνθρώπους ἄλλους οἳ τὴν ἑξάμηνον καθεύδουσι· τοῦτο δὲ οὐκ ἐνδέκομαι 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.

Thus far, therefore, the land is known; but beyond the bald-headed men lies a region of which no one can give any exact account. Lofty and precipitous mountains, which are never crossed, bar further progress. The bald men say, but it does not seem to me credible, that the people who live in these mountains have feet like goats; and that after passing them you find another race of men, who sleep during one half of the year. This latter statement appears to me quite unworthy of credit. The region east of the bald-headed men is well known to be inhabited by the Issedonians, but the tract that lies to the north of these two nations is entirely unknown, except by the accounts which they give of it.

26 νόμοισι δὲ Ἰσσηδόνες τοιοισίδε λέγονται χρᾶσθαι. ἐπεὰν ἀνδρὶ ἀποθάνῃ πατήρ, οἱ προσήκοντες πάντες προσάγουσι πρόβατα καὶ ἔπειτα ταῦτα θύσαντες καὶ κατα ταμόντες τὰ κρέα κατατάμνουσι καὶ τὸν τοῦ δεκομένου τεθνεῶτα γονέα, ἀναμείξαντες δὲ πάντα τὰ κρέα δαῖτα προτιθέαται. τὴν δὲ κεφαλὴν αὐτοῦ ψιλώσαντες καὶ ἐκκα θήραντες 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.

The Issedonians are said to have the following customs. When a man's father dies, all the near relatives bring sheep to the house; which are sacrificed, and their flesh cut in pieces, while at the same time the dead body undergoes the like treatment. The two sorts of flesh are afterwards mixed together, and the whole is served up at a banquet. The head of the dead man is treated differently: it is stripped bare, cleansed, and set in gold. It then becomes an ornament on which they pride themselves, and is brought out year by year at the great festival which sons keep in honour of their fathers' death, just as the Greeks keep their Genesia. In other respects the Issedonians are reputed to be observers of justice: and it is to be remarked that their women have equal authority with the men. Thus our knowledge extends as far as this nation.

27 γινώσκονται μὲν δὴ καὶ οὗτοι. τὸ δὲ ἀπὸ τούτων τὸ κατύπερθε Ἰσσηδόνες εἰσὶ οἱ λέγοντες τοὺς μουνοφθάλμους ἀνθρώπους καὶ τοὺς 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.

The regions beyond are known only from the accounts of the Issedonians, by whom the stories are told of the one-eyed race of men and the gold-guarding griffins. These stories are received by the Scythians from the Issedonians, and by them passed on to us Greeks: whence it arises that we give the one-eyed race the Scythian name of Arimaspi, "arima" being the Scythic word for "one," and "spu" for "the eye."

28 δυσχείμερος δὲ αὕτη ἡ καταλεχθεῖσα πᾶσα χώρη οὕτω δή τί ἐστι, ἔνθα τοὺς μὲν ὀκτὼ τῶν μηνῶν ἀφόρητος οἷος γίνεται κρυμός, ἐν τοῖσι ὕδωρ ἐκχέας πηλὸν οὐ ποιήσεις, πῦρ δὲ ἀνακαίων ποιήσεις πηλόν· ἡ δὲ θάλασσα πήγνυται καὶ ὁ Βόσπορος πᾶς ὁ Κιμμέριος, καὶ ἐπὶ τοῦ κρυστάλλου οἱ ἐκτὸς <τῆς> τάφρου Σκύθαι κατοικημένοι στρατεύονται καὶ τὰς ἁμάξας ἐπελαύνουσι πέρην ἐς τοὺς Σίνδους. οὕτω μὲν δὴ τοὺς ὀκτὼ μῆνας διατελέει χειμὼν ἐών, τοὺς δ᾽ 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 θωμάζεται. 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.

The whole district whereof we have here discoursed has winters of exceeding rigour. During eight months the frost is so intense that water poured upon the ground does not form mud, but if a fire be lighted on it mud is produced. The sea freezes, and the Cimmerian Bosphorus is frozen over. At that season the Scythians who dwell inside the trench make warlike expeditions upon the ice, and even drive their waggons across to the country of the Sindians. Such is the intensity of the cold during eight months out of the twelve; and even in the remaining four the climate is still cool. The character of the winter likewise is unlike that of the same season in any other country; for at that time, when the rains ought to fall in Scythia, there is scarcely any rain worth mentioning, while in summer it never gives over raining; and thunder, which elsewhere is frequent then, in Scythia is unknown in that part of the year, coming only in summer, when it is very heavy. Thunder in the winter-time is there accounted a prodigy; as also are earthquakes, whether they happen in winter or summer. Horses bear the winter well, cold as it is, but mules and asses are quite unable to bear it; whereas in other countries mules and asses are found to endure the cold, while horses, if they stand still, are frost-bitten.

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 Ὀδυσσηίῃ ἔχον ὧδε· καὶ Λιβύην, ὅθι τ᾽ ἄρνες ἄφαρ κεραοὶ τελέθουσι· ὀρθῶς εἰρημένον, ἐν τοῖσι θερμοῖσι ταχὺ παραγίνεσθαι τὰ κέρεα· ἐν δὲ τοῖσι ἰσχυροῖσι ψύχεσι ἢ οὐ φύει κέρεα τὰ κτήνεα ἀρχὴν ἢ φύοντα φύει μόγις.

To me it seems that the cold may likewise be the cause which prevents the oxen in Scythia from having horns. There is a line of Homer's in the Odyssey which gives a support to my opinion: Libya too, where horns hud quick on the foreheads of lambkins. He means to say what is quite true, that in warm countries the horns come early. So too in countries where the cold is severe animals either have no horns, or grow them with difficulty- the cold being the cause in this instance.

30 ἐνθαῦτα μέν νυν διὰ τὰ ψύχεα γίνεται ταῦτα. Θωμάζω δέ (προσθήκας γὰρ δή μοι ὁ λόγος ἐξ ἀρχῆς ἐδίζητο) ὅ τι 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 τέο οὐ γίνεσθαι σφίσι ἡμιόνους. ἀλλ᾽ ἐπεὰν προσίῃ ἡ ὥρη κυΐσκεσθαι τὰς ἵππους, ἐξελαύνουσι ἐς τοὺς πλησιοχώρους αὐτὰς καὶ ἔπειτά σφι ἐν τῇ τῶν πέλας ἐπιεῖσι τοὺς ὄνους, ἐς οὗ ἂν σχῶσι αἱ ἵπποι ἐν γαστρί· ἔπειτα δὲ ὀπίσω ἀπελαύνουσι.

Here I must express my wonder- additions being what my work always from the very first affected- that in Elis, where the cold is not remarkable, and there is nothing else to account for it, mules are never produced. The Eleans say it is in consequence of a curse; and their habit is, when the breeding-time comes, to take their mares into one of the adjoining countries, and there keep them till they are in foal, when they bring them back again into Elis.

31 περὶ δὲ τῶν πτερῶν τῶν Σκύθαι λέγουσι ἀνάπλεον εἶναι τὸν ἠέρα, καὶ τούτων εἵνεκα οὐκ οἷά 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 τοῦ τον ἐόντα τοιοῦτον ἀνοίκητα τὰ πρὸς βορέην ἐστὶ τῆς ἠπείρου ταύτης. τὰ ὦν πτερὰ εἰκάζοντας τὴν χιόνα τοὺς Σκύθας τε καὶ τοὺς περιοίκους δοκέω λέγειν.

With respect to the feathers which are said by the Scythians to fill the air, and to prevent persons from penetrating into the remoter parts of the continent, even having any view of those regions, my opinion is that in the countries above Scythia it always snows- less, of course, in the summer than in the wintertime. Now snow when it falls looks like feathers, as every one is aware who has seen it come down close to him. These northern regions, therefore, are uninhabitable by reason of the severity of the winter; and the Scythians, with their neighbours, call the snow-flakes feathers because, I think, of the likeness which they bear to them. I have now related what is said of the most distant parts of this continent whereof any account is given.

32 ταῦτα μέν νυν τὰ λέγεται μακρότατα εἴρηται. Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες· ὡς δ᾽ ἐγὼ δοκέω, οὐδ᾽ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλ᾽ Ἡσιόδῳ μέν ἐστι περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε.

Of the Hyperboreans nothing is said either by the Scythians or by any of the other dwellers in these regions, unless it be the Issedonians. But in my opinion, even the Issedonians are silent concerning them; otherwise the Scythians would have repeated their statements, as they do those concerning the one-eyed men. Hesiod, however, mentions them, and Homer also in the Epigoni, if that be really a work of his.

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 δ᾽ ἀπὸ ταύτης ἐκλείπειν 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 δύο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερ βορέους 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 εἴ σφεας αἰεὶ κατα λάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοῖσι πλησιοχώροισι 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 Θρηΐσσας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ Βασιληίῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά.

But the persons who have by far the most to say on this subject are the Delians. They declare that certain offerings, packed in wheaten straw, were brought from the country of the Hyperboreans into Scythia, and that the Scythians received them and passed them on to their neighbours upon the west, who continued to pass them on until at last they reached the Adriatic. From hence they were sent southward, and when they came to Greece, were received first of all by the Dodonaeans. Thence they descended to the Maliac Gulf, from which they were carried across into Euboea, where the people handed them on from city to city, till they came at length to Carystus. The Carystians took them over to Tenos, without stopping at Andros; and the Tenians brought them finally to Delos. Such, according to their own account, was the road by which the offerings reached the Delians. Two damsels, they say, named Hyperoche and Laodice, brought the first offerings from the Hyperboreans; and with them the Hyperboreans sent five men to keep them from all harm by the way; these are the persons whom the Delians call "Perpherees," and to whom great honours are paid at Delos. Afterwards the Hyperboreans, when they found that their messengers did not return, thinking it would be a grievous thing always to be liable to lose the envoys they should send, adopted the following plan:- they wrapped their offerings in the wheaten straw, and bearing them to their borders, charged their neighbours to send them forward from one nation to another, which was done accordingly, and in this way the offerings reached Delos. I myself know of a practice like this, which obtains with the women of Thrace and Paeonia. They in their sacrifices to the queenly Diana bring wheaten straw always with their offerings. Of my own knowledge I can testify that this is so.

34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας. τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευ τησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι (τὸ δὲ σῆμά ἐστι ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίη), ὅσοι δὲ παῖδες τῶν Δηλίων περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα.

The damsels sent by the Hyperboreans died in Delos; and in their honour all the Delian girls and youths are wont to cut off their hair. The girls, before their marriage-day, cut off a curl, and twining it round a distaff, lay it upon the grave of the strangers. This grave is on the left as one enters the precinct of Diana, and has an olive-tree growing on it. The youths wind some of their hair round a kind of grass, and, like the girls, place it upon the tomb. Such are the honours paid to these damsels by the Delians.

35 αὗται μὲν δὴ ταύτην [τὴν] 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 αὐτῇσι τῇσι θεοῖσι ἀπικέσθαι. λέγουσι καί 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 (οὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλῳ), καὶ τῶν μηρίων καταγι ζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τὴν Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.

They add that, once before, there came to Delos by the same road as Hyperoche and Laodice, two other virgins from the Hyperboreans, whose names were Arge and Opis. Hyperoche and Laodice came to bring to Ilithyia the offering which they had laid upon themselves, in acknowledgment of their quick labours; but Arge and Opis came at the same time as the gods of Delos,' and are honoured by the Delians in a different way. For the Delian women make collections in these maidens' names, and invoke them in the hymn which Olen, a Lycian, composed for them; and the rest of the islanders, and even the Ionians, have been taught by the Delians to do the like. This Olen, who came from Lycia, made the other old hymns also which are sung in Delos. The Delians add that the ashes from the thigh-bones burnt upon the altar are scattered over the tomb of Opis and Arge. Their tomb lies behind the temple of Diana, facing the east, near the banqueting-hall of the Ceians. Thus much then, and no more, concerning the Hyperboreans.

36 καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω. Τὸν γὰρ περὶ Ἀβάριος λόγον· τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, λέγοντα ὡς τὸν ὀϊστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δέ εἰσι ὑπερβόρεοί τινες ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. Γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νόον ἐχόντως ἐξηγη σάμενον, οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν, ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεῦνται ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τίς ἐστι ἐς γραφὴν ἑκάστη.

As for the tale of Abaris, who is said to have been a Hyperborean, and to have gone with his arrow all round the world without once eating, I shall pass it by in silence. Thus much, however, is clear: if there are Hyperboreans, there must also be Hypernotians. For my part, I cannot but laugh when I see numbers of persons drawing maps of the world without having any reason to guide them; making, as they do, the ocean-stream to run all round the earth, and the earth itself to be an exact circle, as if described by a pair of compasses, with Europe and Asia just of the same size. The truth in this matter I will now proceed to explain in a very few words, making it clear what the real size of each region is, and what shape should be given them.

37 <Ἐν μέσῃ Ἀσίῃ> Πέρσαι οἰκέουσι κατήκοντες ἐπὶ τὴν νοτίην θάλασσαν τὴν Ἐρυθρὴν καλεομένην· τούτων δ᾽ 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.

The Persians inhabit a country upon the southern or Erythraean sea; above them, to the north, are the Medes; beyond the Medes, the Saspirians; beyond them, the Colchians, reaching to the northern sea, into which the Phasis empties itself. These four nations fill the whole space from one sea to the other.

38 ἐνθεῦτεν δὲ τὸ πρὸς ἑσπέρης ἀκταὶ διφάσιαι ἀπ᾽ αὐτῆς κατατείνουσι ἐς θάλασσαν, τὰς ἐγὼ ἀπηγήσομαι. ἔνθεν μὲν ἡ ἀκτὴ ἡ ἑτέρη τὰ πρὸς βορέην ἀπὸ Φάσιος ἀρξαμένη παρα τέταται ἐς θάλασσαν παρά τε τὸν Πόντον καὶ τὸν Ἑλλήσποντον μέχρι Σιγείου τοῦ Τρωϊκοῦ, τὰ δὲ πρὸς νότου ἡ αὐτὴ αὕτη ἀκτὴ ἀπὸ τοῦ Μυριανδρικοῦ κόλπου τοῦ πρὸς Φοινίκῃ κειμένου τείνει [τὰ] ἐς θάλασσαν μέχρι Τριοπίου ἄκρης. Οἰκέει δ᾽ ἐν τῇ ἀκτῇ ταύτῃ ἔθνεα ἀνθρώπων τριήκοντα.

West of these nations there project into the sea two tracts which I will now describe; one, beginning at the river Phasis on the north, stretches along the Euxine and the Hellespont to Sigeum in the Troas; while on the south it reaches from the Myriandrian gulf, which adjoins Phoenicia, to the Triopic promontory. This is one of the tracts, and is inhabited by thirty different nations.

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 ἐκδε κομένη 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 δ᾽ ἀπὸ Φοινίκης παρήκει διὰ τῆσδε τῆς θαλάσσης ἡ ἀκτὴ αὕτη παρά τε Συρίην τὴν Παλαιστίνην καὶ Αἴγυπτον, ἐς τὴν τελευτᾷ· ἐν τῇ ἔθνεά ἐστι τρία μοῦνα.

The other starts from the country of the Persians, and stretches into the Erythraean sea, containing first Persia, then Assyria, and after Assyria, Arabia. It ends, that is to say, it is considered to end, though it does not really come to a termination, at the Arabian gulf- the gulf whereinto Darius conducted the canal which he made from the Nile. Between Persia and Phoenicia lies a broad and ample tract of country, after which the region I am describing skirts our sea, stretching from Phoenicia along the coast of Palestine-Syria till it comes to Egypt, where it terminates. This entire tract contains but three nations. The whole of Asia west of the country of the Persians is comprised in these two regions.

40 ταῦτα μὲν ἀπὸ Περσέων τὰ πρὸς ἑσπέρης τῆς Ἀσίης ἔχοντά ἐστι. 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 ἀνίσ χοντα. Μέχρι δὲ τῆς Ἰνδικῆς οἰκέεται [ἡ] Ἀσίη· τὸ δὲ ἀπὸ ταύτης ἔρημος ἤδη τὸ πρὸς τὴν ἠῶ, οὐδὲ ἔχει οὐδεὶς φράσαι οἷον δή τι ἐστί.

Beyond the tract occupied by the Persians, Medes, Saspirians, and Colchians, towards the east and the region of the sunrise, Asia is bounded on the south by the Erythraean sea, and on the north by the Caspian and the river Araxes, which flows towards the rising sun. Till you reach India the country is peopled; but further east it is void of inhabitants, and no one can say what sort of region it is. Such then is the shape, and such the size of Asia.

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 δ᾽ ἂν εἶεν χίλιοι στάδιοι· τὸ δὲ ἀπὸ τοῦ στεινοῦ τούτου κάρτα πλατέα τυγχάνει ἐοῦσα ἡ ἀκτὴ, ἥτις Λιβύη κέκληται.

Libya belongs to one of the above-mentioned tracts, for it adjoins on Egypt. In Egypt the tract is at first a narrow neck, the distance from our sea to the Erythraean not exceeding a hundred thousand fathoms, in other words, a thousand furlongs; but from the point where the neck ends, the tract which bears the name of Libya is of very great breadth.

42 1. Θωμάζω ὦν τῶν διουρισάντων καὶ διελόντων Λιβύην τε καὶ Ἀσίην καὶ Εὐρώπην (οὐ γὰρ σμικρὰ τὰ διαφέροντα αὐτῶν ἐστί), μήκεϊ μὲν γὰρ παρ᾽ ἀμφοτέρας παρήκει ἡ Εὐρώπη, εὔρεος δὲ πέρι οὐδὲ συμβαλεῖν ἀξίη φαίνεταί μοι εἶναι.
2. Λιβύη μὲν γὰρ δηλοῖ ἑωυτὴν 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 δι᾽ Ἡρακλέων στηλέων διεκπλέειν, ἕως ἐς τὴν βορηίην θάλασσαν καὶ οὕτω ἐς Αἴγυπτον ἀπικνέεσθαι. 3. 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· 4. θερίσαντες δ᾽ 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 περιπλέοντες τὴν Λιβύην τὸν ἥλιον ἔσχον ἐς τὰ δεξιά. 43 1. οὕτω μὲν αὕτη ἐγνώσθη τὸ πρῶτον, μετὰ δὲ Καρχηδόνιοί εἰσι οἱ λέγοντες, ἐπεὶ Σατάσπης γε ὁ Τεάσπιος ἀνὴρ Ἀχαιμενίδης οὐ περιέπλωσε Λιβύης, ἐπ᾽ αὐτὸ τοῦτο πεμφθείς, ἀλλὰ δείσας τό τε μῆκος τοῦ πλόου καὶ τὴν ἐρημίην ἀπῆλθε ὀπίσω, οὐδ᾽ ἐπετέλεσε, τὸν ἐπέταξέ οἱ ἡ μήτηρ ἄεθλον. 2. 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· 3. Λιβύην γάρ οἱ ἀνάγκην ἔσεσθαι περιπλέειν, 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, 4. διεκπλώσας δὲ καὶ κάμψας τὸ ἀκρωτήριον τῆς Λιβύης, τῷ οὔνομα Σολόεις ἐστί, ἔπλεε πρὸς μεσαμβρίην, περήσας δὲ θάλασσαν πολλὴν ἐν πολλοῖσι μησί, ἐπείτε τοῦ πλέονος αἰεὶ ἔδεε, ἀποστρέψας ὀπίσω ἀπέπλεε ἐς Αἴγυπτον. 5. ἐκ δὲ ταύτης ἀπικόμενος παρὰ βασιλέα Ξέρξην ἔλεγέ σφεας τὰ προσωτάτω ἀνθρώπους μικροὺς παραπλέειν ἐσθῆτι φοινικηίῃ διαχρεωμένους, οἳ ὅκως σφεῖς καταγοίατο τῇ νηὶ, φεύγεσκον πρὸς τὰ ὄρεα καταλείποντες τὰς πόλις. αὐτοὶ δὲ ἀδικέειν οὐδὲν ἐσιόντες, βρωτὰ δὲ μοῦνα ἐξ αὐτῶν λαμβάνειν. 6. τοῦ δὲ μὴ περιπλῶσαι Λιβύην παντελέως αἴτιον τόδε ἐλέγετο· τὸ πλοῖον τὸ πρόσω οὐ δυνατὸν ἔτι εἶναι προβαίνειν, ἀλλ᾽ ἐνίσχεσθαι. Ξέρξης δέ οἱ οὐ συγγινώσκων λέγειν ἀληθέα, οὐκ ἐπιτελέσαντά γε τὸν προκείμενον ἄεθλον ἀνεσκολόπισε, τὴν ἀρχαίην δίκην ἐπιτιμέων. 7. 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.

For my part I am astonished that men should ever have divided Libya, Asia, and Europe as they have, for they are exceedingly unequal. Europe extends the entire length of the other two, and for breadth will not even (as I think) bear to be compared to them. As for Libya, we know it to be washed on all sides by the sea, except where it is attached to Asia. This discovery was first made by Necos, the Egyptian king, who on desisting from the canal which he had begun between the Nile and the Arabian gulf, sent to sea a number of ships manned by Phoenicians, with orders to make for the Pillars of Hercules, and return to Egypt through them, and by the Mediterranean. The Phoenicians took their departure from Egypt by way of the Erythraean sea, and so sailed into the southern ocean. When autumn came, they went ashore, wherever they might happen to be, and having sown a tract of land with corn, waited until the grain was fit to cut. Having reaped it, they again set sail; and thus it came to pass that two whole years went by, and it was not till the third year that they doubled the Pillars of Hercules, and made good their voyage home. On their return, they declared- I for my part do not believe them, but perhaps others may- that in sailing round Libya they had the sun upon their right hand. In this way was the extent of Libya first discovered. Next to these Phoenicians the Carthaginians, according to their own accounts, made the voyage. For Sataspes, son of Teaspes the Achaemenian, did not circumnavigate Libya, though he was sent to do so; but, fearing the length and desolateness of the journey, he turned back and left unaccomplished the task which had been set him by his mother. This man had used violence towards a maiden, the daughter of Zopyrus, son of Megabyzus, and King Xerxes was about to impale him for the offence, when his mother, who was a sister of Darius, begged him off, undertaking to punish his crime more heavily than the king himself had designed. She would force him, she said, to sail round Libya and return to Egypt by the Arabian gulf. Xerxes gave his consent; and Sataspes went down to Egypt, and there got a ship and crew, with which he set sail for the Pillars of Hercules. Having passed the Straits, he doubled the Libyan headland, known as Cape Soloeis, and proceeded southward. Following this course for many months over a vast stretch of sea, and finding that more water than he had crossed still lay ever before him, he put about, and came back to Egypt. Thence proceeding to the court, he made report to Xerxes, that at the farthest point to which he had reached, the coast was occupied by a dwarfish race, who wore a dress made from the palm tree. These people, whenever he landed, left their towns and fled away to the mountains; his men, however, did them no wrong, only entering into their cities and taking some of their cattle. The reason why he had not sailed quite round Libya was, he said, because the ship stopped, and would no go any further. Xerxes, however, did not accept this account for true; and so Sataspes, as he had failed to accomplish the task set him, was impaled by the king's orders in accordance with the former sentence. One of his eunuchs, on hearing of his death, ran away with a great portion of his wealth, and reached Samos, where a certain Samian seized the whole. I know the man's name well, but I shall willingly forget it here.

44 1. 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. 2. οἱ δὲ ὁρμηθέντες ἐκ Κασπατύρου τε πόλιος καὶ τῆς Πακτυϊκῆς 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 περιπλέειν 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 ὅμοια παρεχομένη τῇ Λιβύῃ.

Of the greater part of Asia Darius was the discoverer. Wishing to know where the Indus (which is the only river save one that produces crocodiles) emptied itself into the sea, he sent a number of men, on whose truthfulness he could rely, and among them Scylax of Caryanda, to sail down the river. They started from the city of Caspatyrus, in the region called Pactyica, and sailed down the stream in an easterly direction to the sea. Here they turned westward, and, after a voyage of thirty months, reached the place from which the Egyptian king, of whom I spoke above, sent the Phoenicians to sail round Libya. After this voyage was completed, Darius conquered the Indians, and made use of the sea in those parts. Thus all Asia, except the eastern portion, has been found to be similarly circumstanced with Libya.

45 1. Ἡ δὲ Εὐρώπη πρὸς οὐδαμῶν φανερή ἐστι γινωσκομένη οὔτε τὰ πρὸς ἥλιον ἀνατέλλοντα οὔτε τὰ πρὸς βορέην, εἰ περίρρυτός ἐστι· μήκεϊ δὲ γινώσκεται παρ᾽ ἀμφοτέρας παρήκουσα. 2. οὐδ᾽ ἔχω συμβαλέσθαι, ἐπ᾽ ὅτευ μιῇ ἐούσῃ γῇ οὐνόματα τριφάσια κεῖται ἐπωνυμίας ἔχοντα γυναικῶν, καὶ οὐρίσματα αὐτῇ Νεῖλός τε ὁ Αἰγύπτιος ποταμὸς ἐτέθη καὶ Φᾶσις ὁ Κόλχος (οἱ δὲ Τάναϊν ποταμὸν τὸν Μαιήτην καὶ Πορθμήια τὰ Κιμμέρια λέγουσι), οὐδὲ τῶν διουρισάντων τὰ οὐνόματα πυθέσθαι, καὶ ὅθεν ἔθεντο τὰς ἐπωνυμίας. 3. 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, ἀλλ᾽ οὐκ ἐπὶ τῆς Προμηθέος Ἀσίης, ἐπ᾽ ὅτευ καὶ τὴν ἐν Σάρδισι φυλὴν κεκλῆσθαι Ἀσιάδα. 4. ἡ δὲ δὴ Εὐρώπη οὔτε εἰ περίρρυτός ἐστι 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. 5. ἀλλ᾽ αὕτη γε ἐκ τῆς Ἀσίης τε φαίνεται ἐοῦσα καὶ οὐκ ἀπικομένη ἐς τὴν γῆν ταύτην, ἥτις ὑπὸ Ἑλλήνων Εὐρώπη καλέεται, ἀλλ᾽ ὅσον ἐκ Φοινίκης ἐς Κρήτην, ἐκ Κρήτης δὲ ἐς Λυκίην. ταῦτα μέν νυν ἐπὶ τοσοῦτο εἰρήσθω· τοῖσι γὰρ νομιζομένοισι αὐτῶν χρησόμεθα.

But the boundaries of Europe are quite unknown, and there is not a man who can say whether any sea girds it round either on the north or on the east, while in length it undoubtedly extends as far as both the other two. For my part I cannot conceive why three names, and women's names especially, should ever have been given to a tract which is in reality one, nor why the Egyptian Nile and the Colchian Phasis (or according to others the Maeotic Tanais and Cimmerian ferry) should have been fixed upon for the boundary lines; nor can I even say who gave the three tracts their names, or whence they took the epithets. According to the Greeks in general, Libya was so called after a certain Libya, a native woman, and Asia after the wife of Prometheus. The Lydians, however, put in a claim to the latter name, which, they declare, was not derived from Asia the wife of Prometheus, but from Asies, the son of Cotys, and grandson of Manes, who also gave name to the tribe Asias at Sardis. As for Europe, no one can say whether it is surrounded by the sea or not, neither is it known whence the name of Europe was derived, nor who gave it name, unless we say that Europe was so called after the Tyrian Europe, and before her time was nameless, like the other divisions. But it is certain that Europe was an Asiatic, and never even set foot on the land which the Greeks now call Europe, only sailing from Phoenicia to Crete, and from Crete to Lycia. However let us quit these matters. We shall ourselves continue to use the names which custom sanctions.

46 ὁ δὲ Πόντος ὁ Εὔξεινος, ἐπ᾽ 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 Σκυθικῷ γένεϊ 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 οἷόν τε εἶναι. Τοῖσι γὰρ μήτε ἄστεα μήτε τείχεα ᾖ ἐκτισ μένα, ἀλλὰ φερέοικοι ἐόντες πάντες ἔωσι ἱπποτοξόται, ζώοντες μὴ ἀπ᾽ ἀρότου ἀλλ᾽ ἀπὸ κτηνέων, οἰκήματά τέ σφι ᾖ ἐπὶ ζευγέων, κῶς οὐκ ἂν εἴησαν οὗτοι ἄμαχοί τε καὶ ἄποροι προσμίσγειν;

The Euxine sea, where Darius now went to war, has nations dwelling around it, with the one exception of the Scythians, more unpolished than those of any other region that we know of. For, setting aside Anacharsis and the Scythian people, there is not within this region a single nation which can be put forward as having any claims to wisdom, or which has produced a single person of any high repute. The Scythians indeed have in one respect, and that the very most important of all those that fall under man's control, shown themselves wiser than any nation upon the face of the earth. Their customs otherwise are not such as I admire. The one thing of which I speak is the contrivance whereby they make it impossible for the enemy who invades them to escape destruction, while they themselves are entirely out of his reach, unless it please them to engage with him. Having neither cities nor forts, and carrying their dwellings with them wherever they go; accustomed, moreover, one and all of them, to shoot from horseback; and living not by husbandry but on their cattle, their waggons the only houses that they possess, how can they fail of being unconquerable, and unassailable even?

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 εὔυδρός ἐστι, ποταμοί τε δι᾽ αὐτῆς ῥέουσι οὐ πολλῷ τεῳ ἀριθμὸν ἐλάσσονες τῶν ἐν Αἰγύπτῳ διωρύχων. ὅσοι δὲ ὀνομαστοί τέ εἰσι αὐτῶν καὶ προσπλωτοὶ ἀπὸ θαλάσσης, τούτους ὀνομανέω· Ἴστρος μὲν πεντάστομος, μετὰ δὲ Τύρης τε καὶ Ὕπανις καὶ Βορυσθένης καὶ Παντικάπης καὶ Ὑπάκυρις καὶ Γέρρος καὶ Τάναϊς. ῥέουσι δὲ οὗτοι κατὰ τάδε.

The nature of their country, and the rivers by which it is intersected, greatly favour this mode of resisting attacks. For the land is level, well watered, and abounding in pasture; while the rivers which traverse it are almost equal in number to the canals of Egypt. Of these I shall only mention the most famous and such as are navigable to some distance from the sea. They are, the Ister, which has five mouths; the Tyras, the Hypanis, the Borysthenes, the Panticapes, the Hypacyris, the Gerrhus, and the Tanais. The courses of these streams I shall now proceed to describe.

48 Ἴστρος μὲν ἐὼν μέγιστος ποταμῶν πάντων τῶν ἡμεῖς ἴδμεν, ἴσος αἰεὶ αὐτὸς ἑωυτῷ ῥέει καὶ θέρεος καὶ χειμῶνος, πρῶτος δὲ τὸ ἀπ᾽ ἑσπέρης τῶν ἐν τῇ Σκυθικῇ ῥέων κατὰ τοιόνδε μέγιστος γέγονε, ποταμῶν καὶ ἄλλων ἐς αὐτὸν ἐκδιδόντων. Εἰσὶ δὲ οἵδε οἱ μέγαν αὐτὸν ποιεῦντες· διὰ μέν γε τῆς Σκυθικῆς χώρης πέντε μεγάλοι ῥέοντες, τόν τε Σκύθαι Πόρατα καλέουσι, Ἕλληνες δὲ Πυρετόν, καὶ ἄλλος Τιάραντος καὶ Ἄραρός 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 Ὀρδησ σὸς διὰ μέσου τούτων ἰόντες ἐσβάλλουσι ἐς τὸν Ἴστρον. Οὗτοι μὲν αὐθιγενέες Σκυθικοὶ ποταμοὶ συμπληθύουσι αὐτόν. ἐκ δὲ Ἀγαθύρσων Μάρις ποταμὸς ῥέων συμμίσγεται τῷ Ἴστρῳ.

The Ister is of all the rivers with which we are acquainted the mightiest. It never varies in height, but continues at the same level summer and winter. Counting from the west it is the first of the Scythian rivers, and the reason of its being the greatest is that it receives the water of several tributaries. Now the tributaries which swell its flood are the following: first, on the side of Scythia, these five- the stream called by the Scythians Porata, and by the Greeks Pyretus, the Tiarantus, the Ararus, the Naparis, and the Ordessus. The first mentioned is a great stream, and is the easternmost of the tributaries. The Tiarantus is of less volume, and more to the west. The Ararus, Naparis, and Ordessus fall into the Ister between these two. All the above mentioned are genuine Scythian rivers, and go to swell the current of the Ister.

49 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 Σκίος 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 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 Εὐρώπῃ· ῥέων δὲ διὰ πάσης [τῆς] Εὐρώπης ἐς τὰ πλάγια τῆς Σκυθικῆς ἐσβάλλει.

From the country of the Agathyrsi comes down another river, the Maris, which empties itself into the same; and from the heights of Haemus descend with a northern course three mighty streams, the Atlas, the Auras, and the Tibisis, and pour their waters into it. Thrace gives it three tributaries, the Athrys, the Noes, and the Artanes, which all pass through the country of the Crobyzian Thracians. Another tributary is furnished by Paeonia, namely, the Scius; this river, rising near Mount Rhodope, forces its way through the chain of Haemus, and so reaches the Ister. From Illyria comes another stream, the Angrus, which has a course from south to north, and after watering the Triballian plain, falls into the Brongus, which falls into the Ister. So the Ister is augmented by these two streams, both considerable. Besides all these, the Ister receives also the waters of the Carpis and the Alpis, two rivers running in a northerly direction from the country above the Umbrians. For the Ister flows through the whole extent of Europe, rising in the country of the Celts (the most westerly of all the nations of Europe, excepting the Cynetians), and thence running across the continent till it reaches Scythia, whereof it washes the flanks.

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 πλήθεϊ ἀποκρατέει· ἐς γὰρ δὴ τοῦτον οὔτε ποταμὸς οὔτε κρήνη οὐδεμία ἐκδιδοῦσα ἐς πλῆθός οἱ συμβάλλεται. ἴσος δὲ αἰεὶ ῥέει ἔν τε θέρεϊ καὶ ἐν χειμῶνι ὁ Ἴστρος κατὰ τοιόνδε τι, ὡς ἐμοὶ δοκέει. τοῦ μὲν χειμῶνός ἐστι ὅσος περ ἐστί, ὀλίγῳ τε μέζων τῆς ἑωυτοῦ φύσιος γίνεται· ὕεται γὰρ ἡ γῆ αὕτη τοῦ χειμῶνος πάμπαν ὀλίγῳ, νιφετῷ δὲ [τὰ] πάντα χρᾶται. Τοῦ δὲ θέρεος ἡ χιὼν ἡ ἐν τῷ χειμῶνι πεσοῦσα, ἐοῦσα ἀμφιλαφής, τηκομένη πάντοθεν ἐκδιδοῖ ἐς τὸν Ἴστρον· αὕτη τε δὴ ἡ χιὼν ἐκδιδοῦσα ἐς αὐτὸν συμπληθύει καὶ ὄμβροι πολλοί τε καὶ λάβροι σὺν αὐτῇ· ὕει γὰρ δὴ τὸ θέρος· ὅσῳ δὲ πλέον ἐπ᾽ ἑωυτὸν ὕδωρ ὁ ἥλιος ἐπέλκεται ἐν τῷ θέρεϊ ἢ ἐν τῷ χειμῶνι, τοσούτῳ τὰ συμμισγόμενα τῷ Ἴστρῳ πολλαπλήσιά ἐστι τοῦ θέρεος ἤ περ τοῦ χειμῶνος. Ἀντιτιθέμενα δὲ ταῦτα ἀντισήκωσις γίνεται, ὥστε ἴσον μιν αἰεὶ φαίνεσθαι ἐόντα.

All these streams, then, and many others, add their waters to swell the flood of the Ister, which thus increased becomes the mightiest of rivers; for undoubtedly if we compare the stream of the Nile with the single stream of the Ister, we must give the preference to the Nile, of which no tributary river, nor even rivulet, augments the volume. The Ister remains at the same level both summer and winter- owing to the following reasons, as I believe. During the winter it runs at its natural height, or a very little higher, because in those countries there is scarcely any rain in winter, but constant snow. When summer comes, this snow, which is of great depth, begins to melt, and flows into the Ister, which is swelled at that season, not only by this cause but also by the rains, which are heavy and frequent at that part of the year. Thus the various streams which go to form the Ister are higher in summer than in winter, and just so much higher as the sun's power and attraction are greater; so that these two causes counteract each other, and the effect is to produce a balance, whereby the Ister remains always at the same level.

51 Εἷς μὲν δὴ τῶν ποταμῶν τοῖσι Σκύθῃσί ἐστι ὁ Ἴστρος. Μετὰ δὲ τοῦτον Τύρης, ὃς ἀπὸ βορέω μὲν ἀνέμου ὁρμᾶται, ἄρχεται δὲ ῥέων ἐκ λίμνης μεγάλης ἣ οὐρίζει τήν τε Σκυθικὴν καὶ τὴν Νευρίδα γῆν· ἐπὶ δὲ τῷ στόματι αὐτοῦ κατοίκηνται Ἕλληνες, οἳ Τυρῖται καλέονται.

This, then, is one of the great Scythian rivers; the next to it is the Tyras, which rises from a great lake separating Scythia from the land of the Neuri, and runs with a southerly course to the sea. Greeks dwell at the mouth of the river, who are called Tyritae.

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 αἰνῶς· ἐκδιδοῖ γὰρ ἐς αὐτὸν κρήνη πικρή, οὕτω δή τι ἐοῦσα πικρή, ἣ μεγάθεϊ σμικρὴ ἐοῦσα κιρνᾷ τὸν Ὕπανιν, ἐόντα ποταμὸν ἐν ὀλίγοισι μέγαν. Ἔστι δὲ ἡ κρήνη αὕτη ἐν οὔροισι χώρης τῆς τε ἀροτήρων Σκυθέων καὶ Ἀλα ζώνων· 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 Ἀλαζῶνας· τὸ δὲ ἀπὸ τούτου ἀποστρέψας ἑκάτερος ῥέει εὐρύνων τὸ μέσον.

The third river is the Hypanis. This stream rises within the limits of Scythia, and has its source in another vast lake, around which wild white horses graze. The lake is called, properly enough, the Mother of the Hypanis. The Hypanis, rising here, during the distance of five days' navigation is a shallow stream, and the water sweet and pure; thence, however, to the sea, which is a distance of four days, it is exceedingly bitter. This change is caused by its receiving into it at that point a brook the waters of which are so bitter that, although it is but a tiny rivulet, it nevertheless taints the entire Hypanis, which is a large stream among those of the second order. The source of this bitter spring is on the borders of the Scythian Husbandmen, where they adjoin upon the Alazonians; and the place where it rises is called in the Scythic tongue Exampaeus, which means in our language, "The Sacred Ways." The spring itself bears the same name. The Tyras and the Hypanis approach each other in the country of the Alazonians, but afterwards separate, and leave a wide space between their streams.

53 Τέταρτος δὲ Βορυσθένης ποταμός, ὅς ἐστι μέγιστός τε 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 τέ ἐστι συμβαλεῖν ἄλλον ποταμόν· τῶν δὲ λοιπῶν <ὁ> Βορυσθένης ἐστὶ πολυαρκέστατος, ὃς νομάς τε καλλίστας καὶ εὐκομιδεστάτας κτήνεσι παρέχεται ἰχθῦς τε ἀρίστους διακριδὸν καὶ πλείστους, πίνεσθαί τε ἥδιστός ἐστι, ῥέει τε καθαρὸς παρὰ θολεροῖσι, σπόρος τε παρ᾽ 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 ἀντα καίους καλέουσι, παρέχεται ἐς ταρίχευσιν, ἄλλα τε πολλὰ θωμάσαι ἄξια. Μέχρι μέν νυν Γέρρου χώρου, ἐς τὸν τεσσεράκοντα ἡμερέων πλόος ἐστί, γινώσκεται ῥέων ἀπὸ βορέω ἀνέμου, τὸ δὲ κατύπερθε δι᾽ ὧν ῥέει ἀνθρώπων οὐδεὶς ἔχει φράσαι· φαίνεται δὲ ῥέων δι᾽ ἐρήμου ἐς τῶν γεωργῶν Σκυθέων τὴν χώρην· οὗτοι γὰρ οἱ Σκύθαι παρ᾽ 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 Βορυσθέ νης ῥέων γίνεται καί 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.

The fourth of the Scythian rivers is the Borysthenes. Next to the Ister, it is the greatest of them all; and, in my judgment, it is the most productive river, not merely in Scythia, but in the whole world, excepting only the Nile, with which no stream can possibly compare. It has upon its banks the loveliest and most excellent pasturages for cattle; it contains abundance of the most delicious fish; its water is most pleasant to the taste; its stream is limpid, while all the other rivers near it are muddy; the richest harvests spring up along its course, and where the ground is not sown, the heaviest crops of grass; while salt forms in great plenty about its mouth without human aid, and large fish are taken in it of the sort called Antacaei, without any prickly bones, and good for pickling. Nor are these the whole of its marvels. As far inland as the place named Gerrhus, which is distant forty days' voyage from the sea, its course is known, and its direction is from north to south; but above this no one has traced it, so as to say through what countries it flows. It enters the territory of the Scythian Husbandmen after running for some time across a desert region, and continues for ten days' navigation to pass through the land which they inhabit. It is the only river besides the Nile the sources of which are unknown to me, as they are also (I believe) to all the other Greeks. Not long before it reaches the sea, the Borysthenes is joined by the Hypanis, which pours its waters into the same lake. The land that lies between them, a narrow point like the beak of a ship, is called Cape Hippolaus. Here is a temple dedicated to Ceres, and opposite the temple upon the Hypanis is the dwelling-place of the Borysthenites. But enough has been said of these streams.

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 Ὑλαίην, παραμειψάμενος δὲ ταύτην τῷ Βορυσθένεϊ συμμίσγεται.

Next in succession comes the fifth river, called the Panticapes, which has, like the Borysthenes, a course from north to south, and rises from a lake. The space between this river and the Borysthenes is occupied by the Scythians who are engaged in husbandry. After watering their country, the Panticapes flows through Hylaea, and empties itself into the Borysthenes.

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.

The sixth stream is the Hypacyris, a river rising from a lake, and running directly through the middle of the Nomadic Scythians. It falls into the sea near the city of Carcinitis, leaving Hylaea and the course of Achilles to the right.

56 Ἕβδομος δὲ Γέρρος ποταμὸς ἀπέσχισται μὲν ἀπὸ τοῦ Βορυσθένεος κατὰ τοῦτο τῆς χώρης ἐς τὸ 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,

The seventh river is the Gerrhus, which is a branch thrown out by the Borysthenes at the point where the course of that stream first begins to be known, to wit, the region called by the same name as the stream itself, viz. Gerrhus. This river on its passage towards the sea divides the country of the Nomadic from that of the Royal Scyths. It runs into the Hypacyris.

57 ἐκδιδοῖ δὲ ἐς τὸν Ὑπάκυριν. Ὄγδοος δὲ δὴ Τάναϊς ποταμός, ὃς ῥέει τἀνέκαθεν ἐκ λίμνης μεγάλης ὁρμώμενος, ἐκδιδοῖ δὲ ἐς μέζω ἔτι λίμνην καλεομένην Μαιῆτιν, ἣ οὐρίζει Σκύθας τε τοὺς βασιληίους καὶ Σαυρομάτας. ἐς δὲ Τάναϊν τοῦτον ἄλλος ποταμὸς ἐσβάλλει τῷ οὔνομά ἐστι Ὕργις ἐκδιδοῖ δὲ ἐς τὸν Ὑπάκυριν. ὄγδοος δὲ δὴ Τάναϊς ποταμός, ὃς ῥέει τἀνέκαθεν ἐκ λίμνης μεγάλης ὁρμώμενος, ἐκδιδοῖ δὲ ἐς μέζω ἔτι λίμνην καλεομένην Μαιῆτιν, ἣ οὐρίζει Σκύθας τε τοὺς βασιληίους καὶ Σαυρομάτας. ἐς δὲ Τάναϊν τοῦτον ἄλλος ποταμὸς ἐσβάλλει τῷ οὔνομά ἐστι Ὕργις.

The eighth river is the Tanais, a stream which has its source, far up the country, in a lake of vast size, and which empties itself into another still larger lake, the Palus Maeotis, whereby the country of the Royal Scythians is divided from that of the Sauromatae. The Tanais receives the waters of a tributary stream, called the Hyrgis.

58 τοῖσι μὲν δὴ ὀνομαστοῖσι ποταμοῖσι οὕτω δή τι οἱ Σκύθαι ἐσκευάδαται, τοῖσι δὲ κτήνεσι ἡ ποίη <ἡ> ἀναφυομένη ἐν τῇ Σκυθικῇ ἐστι ἐπιχολωτάτη πασέων ποιέων τῶν ἡμεῖς ἴδμεν· ἀνοιγομένοισι δὲ τοῖσι κτήνεσι ἔστι σταθμώσασθαι ὅτι τοῦτο οὕτω ἔχει.

Such then are the rivers of chief note in Scythia. The grass which the land produces is more apt to generate gall in the beasts that feed on it than any other grass which is known to us, as plainly appears on the opening of their carcases.

59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορά ἐστι, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διάκειται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία τε 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 δέ, 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.

Thus abundantly are the Scythians provided with the most important necessaries. Their manners and customs come now to be described. They worship only the following gods, namely, Vesta, whom they reverence beyond all the rest, Jupiter, and Tellus, whom they consider to be the wife of Jupiter; and after these Apollo, Celestial Venus, Hercules, and Mars. These gods are worshipped by the whole nation: the Royal Scythians offer sacrifice likewise to Neptune. In the Scythic tongue Vesta is called Tabiti, Jupiter (very properly, in my judgment) Papaeus, Tellus Apia, Apollo Oetosyrus, Celestial Venus Artimpasa, and Neptune Thagimasadas. They use no images, altars, or temples, except in the worship of Mars; but in his worship they do use them.

60 Θυσίη δὲ ἡ αὐτὴ πᾶσι κατέστηκε περὶ πάντα τὰ ἱρὰ ὁμοίως, ἐρδομένη ὧδε. Τὸ μὲν ἱρήιον αὐτὸ ἐμπεποδισμένον τοὺς ἐμπροσθίους πόδας ἕστηκε, 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 οὔτ᾽ ἐπισπείσας. Ἀποπνίξας δὲ καὶ ἀποδείρας τρέπεται πρὸς ἕψησιν.

The manner of their sacrifices is everywhere and in every case the same; the victim stands with its two fore-feet bound together by a cord, and the person who is about to offer, taking his station behind the victim, gives the rope a pull, and thereby throws the animal down; as it falls he invokes the god to whom he is offering; after which he puts a noose round the animal's neck, and, inserting a small stick, twists it round, and so strangles him. No fire is lighted, there is no consecration, and no pouring out of drink-offerings; but directly that the beast is strangled the sacrificer flays him, and then sets to work to boil the flesh.

61 τῆς δὲ γῆς τῆς Σκυθικῆς αἰνῶς ἀξύλου ἐούσης ὧδέ σφι ἐς τὴν ἕψησιν τῶν κρεῶν ἐξεύρηται. ἐπεὰν ἀποδείρωσι τὰ ἱρήια, γυμνοῦσι τὰ ὀστέα τῶν κρεῶν· ἔπειτα δὲ ἐσβάλλουσι, ἢν μὲν τύχωσι ἔχοντες, <ἐς> λέβητας ἐπιχωρίους, μάλιστα Λεσβίοισι κρητῆρσι προσεικέλους, χωρὶς ἢ ὅτι πολλῷ μέζονας· ἐς τούτους ἐσβαλόντες ἕψουσι ὑποκαίοντες τὰ ὀστέα τῶν ἱρηίων. ἢν δὲ μή σφι παρῇ λέβης, οἱ δὲ ἐς τὰς γαστέρας τῶν ἱρηίων ἐσβαλόντες τὰ κρέα πάντα καὶ παραμείξαντες 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.

As Scythia, however, is utterly barren of firewood, a plan has had to be contrived for boiling the flesh, which is the following. After flaying the beasts, they take out all the bones, and (if they possess such gear) put the flesh into boilers made in the country, which are very like the cauldrons of the Lesbians, except that they are of a much larger size; then placing the bones of the animals beneath the cauldron, they set them alight, and so boil the meat. If they do not happen to possess a cauldron, they make the animal's paunch hold the flesh, and pouring in at the same time a little water, lay the bones under and light them. The bones burn beautifully; and the paunch easily contains all the flesh when it is stript from the bones, so that by this plan your ox is made to boil himself, and other victims also to do the like. When the meat is all cooked, the sacrificer offers a portion of the flesh and of the entrails, by casting it on the ground before him. They sacrifice all sorts of cattle, but most commonly horses.

62 τοῖσι μὲν δὴ ἄλλοισι τῶν θεῶν οὕτω θύουσι καὶ ταῦτα τῶν κτηνέων, τῷ δὲ Ἄρεϊ ὧδε. κατὰ νομοὺς ἑκάστους τῶν ἀρχέων ἵδρυταί σφι Ἄρεος ἱρὸν τοιόνδε· φρυγάνων φάκελοι συννενέαται ὅσον τε 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 ὄγκου ἀκινάκης σιδήρεος ἵδρυται ἀρχαῖος ἑκάστοισι, καὶ τοῦτ᾽ ἐστὶ τοῦ Ἄρεος τὸ ἄγαλμα. τούτῳ δὲ τῷ ἀκινάκῃ θυσίας ἐπετείους προσάγουσι προβάτων καὶ ἵππων, καὶ δὴ καὶ τοιάδ᾽ ἔτι πλέω θύουσι ἢ τοῖσι ἄλλοισι θεοῖσι· ὅσους [δ᾽] ἂν τῶν πολεμίων ζωγρήσωσι, ἀπὸ τῶν ἑκατὸν ἀνδρῶν ἄνδρα ἕνα θύουσι τρόπῳ οὐ τῷ αὐτῷ [ᾧ] καὶ τὰ πρόβατα, ἀλλ᾽ 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 ἀποσφα γέντων 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 κεῖται καὶ χωρὶς ὁ νεκρός.

Such are the victims offered to the other gods, and such is the mode in which they are sacrificed; but the rites paid to Mars are different. In every district, at the seat of government, there stands a temple of this god, whereof the following is a description. It is a pile of brushwood, made of a vast quantity of fagots, in length and breadth three furlongs; in height somewhat less, having a square platform upon the top, three sides of which are precipitous, while the fourth slopes so that men may walk up it. Each year a hundred and fifty waggon-loads of brushwood are added to the pile, which sinks continually by reason of the rains. An antique iron sword is planted on the top of every such mound, and serves as the image of Mars: yearly sacrifices of cattle and of horses are made to it, and more victims are offered thus than to all the rest of their gods. When prisoners are taken in war, out of every hundred men they sacrifice one, not however with the same rites as the cattle, but with different. Libations of wine are first poured upon their heads, after which they are slaughtered over a vessel; the vessel is then carried up to the top of the pile, and the blood poured upon the scymitar. While this takes place at the top of the mound, below, by the side of the temple, the right hands and arms of the slaughtered prisoners are cut off, and tossed on high into the air. Then the other victims are slain, and those who have offered the sacrifice depart, leaving the hands and arms where they may chance to have fallen, and the bodies also, separate.

63 θυσίαι μέν νυν αὗταί σφι κατεστᾶσι. ὑσὶ δὲ οὗτοι οὐδὲν νομίζουσι οὐδὲ τρέφειν ἐν τῇ χώρῃ τὸ παράπαν θέλουσι.

Such are the observances of the Scythians with respect to sacrifice. They never use swine for the purpose, nor indeed is it their wont to breed them in any part of their country.

64 τὰ δ᾽ ἐς πόλεμον ἔχοντα ὧδέ σφι διάκειται. ἐπεὰν τὸν πρῶτον ἄνδρα καταβάλῃ ἀνὴρ Σκύθης, τοῦ αἵματος ἐμπίνει. ὅσους δ᾽ ἂν φονεύσῃ ἐν τῇ μάχῃ, τούτων τὰς κεφαλὰς ἀποφέρει τῷ βασιλέϊ· 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 χειρώμακτρον ἔκτηται, ἐκ δὲ τῶν χαλινῶν τοῦ ἵππου τὸν αὐτὸς ἐλαύνει, ἐκ τούτου ἐξάπτει καὶ ἀγάλλεται. ὃς γὰρ ἂν πλεῖστα [δέρματα] χειρώμακτρα 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 ἐπ᾽ ἵππων περιφέρουσι.

In what concerns war, their customs are the following. The Scythian soldier drinks the blood of the first man he overthrows in battle. Whatever number he slays, he cuts off all their heads, and carries them to the king; since he is thus entitled to a share of the booty, whereto he forfeits all claim if he does not produce a head. In order to strip the skull of its covering, he makes a cut round the head above the ears, and, laying hold of the scalp, shakes the skull out; then with the rib of an ox he scrapes the scalp clean of flesh, and softening it by rubbing between the hands, uses it thenceforth as a napkin. The Scyth is proud of these scalps, and hangs them from his bridle-rein; the greater the number of such napkins that a man can show, the more highly is he esteemed among them. Many make themselves cloaks, like the capotes of our peasants, by sewing a quantity of these scalps together. Others flay the right arms of their dead enemies, and make of the skin, which stripped off with the nails hanging to it, a covering for their quivers. Now the skin of a man is thick and glossy, and would in whiteness surpass almost all other hides. Some even flay the entire body of their enemy, and stretching it upon a frame carry it about with them wherever they ride. Such are the Scythian customs with respect to scalps and skins.

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 περι τείνει, ἔσωθεν δὲ καταχρυσώσας οὕτω χρᾶται <ἅτε> ποτηρίῳ. ποιεῦσι δὲ τοῦτο καὶ ἐκ τῶν οἰκηίων, ἤν σφι διάφοροι γένωνται καὶ ἢν ἐπικρατήσῃ αὐτοῦ παρὰ τῷ βασιλέϊ· ξείνων δέ οἱ ἐλθόντων τῶν ἂν λόγον ποιῆται, τὰς κεφαλὰς ταύτας παραφέρει καὶ ἐπιλέγει ὥς οἱ ἐόντες οἰκήιοι πόλεμον προσεθήκαντο καί σφεων αὐτὸς ἐπεκράτησε, ταύτην ἀνδραγαθίην λέγοντες.

The skulls of their enemies, not indeed of all, but of those whom they most detest, they treat as follows. Having sawn off the portion below the eyebrows, and cleaned out the inside, they cover the outside with leather. When a man is poor, this is all that he does; but if he is rich, he also lines the inside with gold: in either case the skull is used as a drinking-cup. They do the same with the skulls of their own kith and kin if they have been at feud with them, and have vanquished them in the presence of the king. When strangers whom they deem of any account come to visit them, these skulls are handed round, and the host tells how that these were his relations who made war upon him, and how that he got the better of them; all this being looked upon as proof of bravery.

66 ἅπαξ δὲ τοῦ ἐνιαυτοῦ ἑκάστου ὁ νομάρχης ἕκαστος ἐν τῷ ἑωυτοῦ νομῷ κιρνᾷ κρητῆρα οἴνου, ἀπ᾽ οὗ πίνουσι τῶν Σκυθέων τοῖσι ἂν ἄνδρες πολέμιοι ἀραιρημένοι ἔωσι· τοῖσι δ᾽ ἂν μὴ κατερ γασμένον ᾖ τοῦτο, οὐ γεύονται τοῦ οἴνου τούτου, ἀλλ᾽ ἠτιμωμένοι ἀποκατέαται· ὄνειδος δέ σφί ἐστι μέγιστον τοῦτο· ὅσοι δὲ ἂν αὐτῶν καὶ κάρτα πολλοὺς ἄνδρας ἀραιρη κότες ἔωσι, οὗτοι δὲ σύνδυο κύλικας ἔχοντες πίνουσι ὁμοῦ.

Once a year the governor of each district, at a set place in his own province, mingles a bowl of wine, of which all Scythians have a right to drink by whom foes have been slain; while they who have slain no enemy are not allowed to taste of the bowl, but sit aloof in disgrace. No greater shame than this can happen to them. Such as have slain a very large number of foes, have two cups instead of one, and drink from both.

67 1 Μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξελίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. .2 αὕτη μέν σφι ἡ μαντικὴ πατρῴη ἐστί, οἱ δὲ Ἐναρέες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφι λέγουσι μαντικὴν δοῦναι. φιλύρης ὦν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ. 68 1 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. .2 τὰς δὲ βασιληίας ἱστίας νόμος Σκύθῃσι τὰ μάλιστά ἐστι 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. .3 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· 4. 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. 69 1. ἀπολλῦσι δὲ αὐτοὺς τοιῷδε τρόπῳ· ἐπεὰν ἅμαξαν καμάρης φρυγάνων πλήσωσι καὶ ὑποζεύξωσι βοῦς, ἐμποδίσαντες τοὺς μάντιας καὶ χεῖρας ὀπίσω δήσαντες καὶ στομώσαντες κατειργνῦσι ἐς μέσα τὰ φρύγανα, ὑποπρήσαντες δὲ αὐτὰ ἀπιεῖσι φοβήσαντες τοὺς βοῦς. .2 πολλοὶ μὲν δὴ συγκατακαίονται τοῖσι μάντισι βόες, πολλοὶ δὲ περικεκαυμένοι ἀποφεύγουσι, ἐπεὰν αὐτῶν ὁ ῥυμὸς κατακαυθῇ· κατακαίουσι δὲ τρόπῳ τῷ εἰρημένῳ καὶ δι᾽ ἄλλας αἰτίας τοὺς μάντιας ψευδομάντιας καλέοντες. .3 τοὺς δ᾽ ἂν ἀποκτείνῃ βασιλεύς, τούτων οὐδὲ τοὺς παῖδας λείπει, ἀλλὰ πάντα τὰ ἔρσενα κτείνει, τὰ δὲ θήλεα οὐκ ἀδικέει.

Scythia has an abundance of soothsayers, who foretell the future by means of a number of willow wands. A large bundle of these wands is brought and laid on the ground. The soothsayer unties the bundle, and places each wand by itself, at the same time uttering his prophecy: then, while he is still speaking, he gathers the rods together again, and makes them up once more into a bundle. This mode of divination is of home growth in Scythia. The Enarees, or woman-like men, have another method, which they say Venus taught them. It is done with the inner bark of the linden-tree. They take a piece of this bark, and, splitting it into three strips, keep twining the strips about their fingers, and untwining them, while they prophesy. Whenever the Scythian king falls sick, he sends for the three soothsayers of most renown at the time, who come and make trial of their art in the mode above described. Generally they say that the king is ill because such or such a person, mentioning his name, has sworn falsely by the royal hearth. This is the usual oath among the Scythians, when they wish to swear with very great solemnity. Then the man accused of having foresworn himself is arrested and brought before the king. The soothsayers tell him that by their art it is clear he has sworn a false oath by the royal hearth, and so caused the illness of the king- he denies the charge, protests that he has sworn no false oath, and loudly complains of the wrong done to him. Upon this the king sends for six new soothsayers, who try the matter by soothsaying. If they too find the man guilty of the offence, straightway he is beheaded by those who first accused him, and his goods are parted among them: if, on the contrary, they acquit him, other soothsayers, and again others, are sent for, to try the case. Should the greater number decide in favour of the man's innocence, then they who first accused him forfeit their lives. The mode of their execution is the following: a waggon is loaded with brushwood, and oxen are harnessed to it; the soothsayers, with their feet tied together, their hands bound behind their backs, and their mouths gagged, are thrust into the midst of the brushwood; finally the wood is set alight, and the oxen, being startled, are made to rush off with the waggon. It often happens that the oxen and the soothsayers are both consumed together, but sometimes the pole of the waggon is burnt through, and the oxen escape with a scorching. Diviners- lying diviners, they call them- are burnt in the way described, for other causes besides the one here spoken of. When the king puts one of them to death, he takes care not to let any of his sons survive: all the male offspring are slain with the father, only the females being allowed to live.

70 ὅρκια δὲ ποιεῦνται Σκύθαι ὧδε πρὸς τοὺς ἂν ποιέωνται· ἐς κύλικα μεγάλην κεραμίνην οἶνον ἐγχέαντες αἷμα συμμίσγουσι τῶν τὸ ὅρκιον ταμνομένων, τύψαντες ὑπέατι ἢ ἐπιταμόντες μαχαίρῃ σμικρὸν τοῦ σώματος καὶ ἔπειτα ἀποβάψαντες ἐς τὴν κύλικα ἀκινάκην καὶ ὀϊστοὺς καὶ σάγαριν καὶ ἀκόντιον· ἐπεὰν δὲ ταῦτα ποιήσωσι, κατεύχονται πολλὰ καὶ ἔπειτα ἀποπίνουσι αὐτοί τε οἱ τὸν ὅρκιον ποιεύμενοι καὶ τῶν ἑπομένων οἱ πλείστου ἄξιοι.

Oaths among the Scyths are accompanied with the following ceremonies: a large earthern bowl is filled with wine, and the parties to the oath, wounding themselves slightly with a knife or an awl, drop some of their blood into the wine; then they plunge into the mixture a scymitar, some arrows, a battle-axe, and a javelin, all the while repeating prayers; lastly the two contracting parties drink each a draught from the bowl, as do also the chief men among their followers.

71 1. Ταφαὶ δὲ τῶν βασιλέων ἐν Γέρροισί εἰσι, ἐς ὃ ὁ Βορυσθένης ἐστὶ προσπλωτός. 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. 2. 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 ὀϊστοὺς διαβυνέονται. 3. ἐνθεῦτεν δὲ κομίζουσι ἐν τῇ ἁμάξῃ τοῦ βασιλέος τὸν νέκυν ἐς ἄλλο ἔθνος, τῶν ἄρχουσι· οἱ δέ σφι ἕπονται, ἐς τοὺς πρότερον ἦλθον. ἐπεὰν δὲ πάντας περιέλθωσι τὸν νέκυν κομίζοντες, ἐν Γέρροισι ἔσχατα κατοικημένοισί εἰσι τῶν ἐθνέων, τῶν ἄρχουσι, καὶ ἐν τῇσι ταφῇσι. 4. 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 ἁπάντων ἀπαρχὰς καὶ φιάλας χρυσέας· ἀργύρῳ δὲ οὐδὲν οὐδὲ χαλκῷ χρέωνται. 5. ταῦτα δὲ ποιήσαντες χοῦσι πάντες χῶμα μέγα, ἁμιλλώμενοι καὶ προθυμεόμενοι ὡς μέγιστον ποιῆσαι.

The tombs of their kings are in the land of the Gerrhi, who dwell at the point where the Borysthenes is first navigable. Here, when the king dies, they dig a grave, which is square in shape, and of great size. When it is ready, they take the king's corpse, and, having opened the belly, and cleaned out the inside, fill the cavity with a preparation of chopped cypress, frankincense, parsley-seed, and anise-seed, after which they sew up the opening, enclose the body in wax, and, placing it on a waggon, carry it about through all the different tribes. On this procession each tribe, when it receives the corpse, imitates the example which is first set by the Royal Scythians; every man chops off a piece of his ear, crops his hair close, and makes a cut all round his arm, lacerates his forehead and his nose, and thrusts an arrow through his left hand. Then they who have the care of the corpse carry it with them to another of the tribes which are under the Scythian rule, followed by those whom they first visited. On completing the circuit of all the tribes under their sway, they find themselves in the country of the Gerrhi, who are the most remote of all, and so they come to the tombs of the kings. There the body of the dead king is laid in the grave prepared for it, stretched upon a mattress; spears are fixed in the ground on either side of the corpse, and beams stretched across above it to form a roof, which is covered with a thatching of osier twigs. In the open space around the body of the king they bury one of his concubines, first killing her by strangling, and also his cup-bearer, his cook, his groom, his lacquey, his messenger, some of his horses, firstlings of all his other possessions, and some golden cups; for they use neither silver nor brass. After this they set to work, and raise a vast mound above the grave, all of them vying with each other and seeking to make it as tall as possible.

72 1. ἐνιαυτοῦ δὲ περιφερομένου, αὖτις ποιεῦσι τοιόνδε· λαβόντες τῶν λοιπῶν θεραπόντων τοὺς ἐπιτηδεοτάτους (οἱ δέ εἰσι Σκύθαι ἐγγενέες· οὗτοι γὰρ θεραπεύουσι τοὺς ἂν αὐτὸς ὁ βασιλεὺς κελεύσῃ, ἀργυρώνητοι δὲ οὐκ εἰσί σφι θεράποντες), 2. τούτων ὦν τῶν διηκόνων ἐπεὰν ἀποπνίξωσι πεντήκοντα καὶ ἵππους τοὺς καλλιστεύοντας πεντήκοντα, ἐξελόντες αὐτῶν τὴν κοιλίην καὶ καθήραντες ἐμπιπλᾶσι ἀχύρων καὶ συρράπτουσι· 3. ἁψῖδος δὲ ἥμισυ ἐπὶ δύο ξύλα στήσαντες ὕπτιον καὶ τὸ ἕτερον ἥμισυ τῆς ἁψῖδος ἐπ᾽ ἕτερα δύο, καταπήξαντες τρόπῳ τοιούτῳ πολλὰ ταῦτα, ἔπειτα τῶν ἵππων κατὰ μήκεα ξύλα παχέα διελάσαντες μέχρι τῶν τραχήλων ἀναβιβάζονται αὐτοὺς ἐπὶ τὰς ἁψῖδας· 4. τῶν δὲ αἱ μὲν πρότεραι ἁψῖδες 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 πρόσθεν αὐτῶν καὶ ἔπειτα ἐκ πασσάλων δέουσι. 5. 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 πηγνῦσι τοῦ ἑτέρου ξύλου τοῦ διὰ τοῦ ἵππου. ἐπιστήσαντες δὲ κύκλῳ τὸ σῆμα ἱππέας τοιούτους ἀπελαύνουσι.

When a year is gone by, further ceremonies take place. Fifty of the best of the late king's attendants are taken, all native Scythians- for, as bought slaves are unknown in the country, the Scythian kings choose any of their subjects that they like, to wait on them- fifty of these are taken and strangled, with fifty of the most beautiful horses. When they are dead, their bowels are taken out, and the cavity cleaned, filled full of chaff, and straightway sewn up again. This done, a number of posts are driven into the ground, in sets of two pairs each, and on every pair half the felly of a wheel is placed archwise; then strong stakes are run lengthways through the bodies of the horses from tail to neck, and they are mounted up upon the fellies, so that the felly in front supports the shoulders of the horse, while that behind sustains the belly and quarters, the legs dangling in mid-air; each horse is furnished with a bit and bridle, which latter is stretched out in front of the horse, and fastened to a peg. The fifty strangled youths are then mounted severally on the fifty horses. To effect this, a second stake is passed through their bodies along the course of the spine to the neck; the lower end of which projects from the body, and is fixed into a socket, made in the stake that runs lengthwise down the horse. The fifty riders are thus ranged in a circle round the tomb, and so left.

73 1. οὕτω μὲν τοὺς βασιλέας θάπτουσι, τοὺς δὲ ἄλλους Σκύθας, ἐπεὰν ἀποθάνωσι, περιάγουσι οἱ ἀγχοτάτω προσήκοντες κατὰ τοὺς φίλους ἐν ἁμάξῃσι 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. 2. θάψαντες δὲ οἱ Σκύθαι καθαίρονται τρόπῳ τοιῷδε· σμησάμενοι τὰς κεφαλὰς καὶ ἐκπλυνάμενοι ποιεῦσι περὶ τὸ σῶμα τάδε· ἐπεὰν ξύλα στήσωσι τρία ἐς ἄλληλα κεκλιμένα, περὶ ταῦτα πίλους ἐρινέους περιτείνουσι, συμφράξαντες δὲ ὡς μάλιστα λίθους ἐκπύρους διαφανέας ἐσβάλλουσι ἐς σκάφην κειμένην ἐν μέσῳ τῶν ξύλων τε καὶ τῶν πίλων.

Such, then, is the mode in which the kings are buried: as for the people, when any one dies, his nearest of kin lay him upon a waggon and take him round to all his friends in succession: each receives them in turn and entertains them with a banquet, whereat the dead man is served with a portion of all that is set before the others; this is done for forty days, at the end of which time the burial takes place. After the burial, those engaged in it have to purify themselves, which they do in the following way. First they well soap and wash their heads; then, in order to cleanse their bodies, they act as follows: they make a booth by fixing in the ground three sticks inclined towards one another, and stretching around them woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed.

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· οὐδ᾽ ἄν, ὅστις μὴ κάρτα τρίβων εἴη αὐτῆς, διαγνοίη λίνου ἢ καννάβιός ἐστι· ὃς δὲ μὴ εἶδέ κω τὴν κανναβίδα, λίνεον δοκήσει εἶναι τὸ εἷμα.

Hemp grows in Scythia: it is very like flax; only that it is a much coarser and taller plant: some grows wild about the country, some is produced by cultivation: the Thracians make garments of it which closely resemble linen; so much so, indeed, that if a person has never seen hemp he is sure to think they are linen, and if he has, unless he is very experienced in such matters, he will not know of which material they are.

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 ἀποκρα τήσειε· 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 παρα χέουσαι 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 δευτέρῃ ἡμέρῃ τὴν καταπλαστὺν γίνονται καθαραὶ καὶ λαμπραί.

The Scythians, as I said, take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapour as no Grecian vapour-bath can exceed; the Scyths, delighted, shout for joy, and this vapour serves them instead of a water-bath; for they never by any chance wash their bodies with water. Their women make a mixture of cypress, cedar, and frankincense wood, which they pound into a paste upon a rough piece of stone, adding a little water to it. With this substance, which is of a thick consistency, they plaster their faces all over, and indeed their whole bodies. A sweet odour is thereby imparted to them, and when they take off the plaster on the day following, their skin is clean and glossy.

76 Ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι αἰνῶς χρᾶσθαι φεύγουσι, μήτε γέων ἄλλεων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀναχάρσι τε καὶ δεύτερα αὖτις Σκύλῃ. τοῦτο μὲν γὰρ Ἀνάχαρσις, ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατ᾽ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων δι᾽ Ἑλλησπόντου προσίσχει ἐς Κύζικον· καὶ, εὗρε γὰρ τῇ Μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν κάρτα μεγαλοπρεπέως, 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 (ἡ δ᾽ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέη), ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανόν τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέϊ Σαυλίῳ· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὔ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δ᾽ 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 ἀδελφιδεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.

The Scythians have an extreme hatred of all foreign customs, particularly of those in use among the Greeks, as the instances of Anacharsis, and, more lately, of Scylas, have fully shown. The former, after he had travelled over a great portion of the world, and displayed wherever he went many proofs of wisdom, as he sailed through the Hellespont on his return to Scythia touched at Cyzicus. There he found the inhabitants celebrating with much pomp and magnificence a festival to the Mother of the Gods, and was himself induced to make a vow to the goddess, whereby he engaged, if he got back safe and sound to his home, that he would give her a festival and a night-procession in all respects like those which he had seen in Cyzicus. When, therefore, he arrived in Scythia, he betook himself to the district called the Woodland, which lies opposite the course of Achilles, and is covered with trees of all manner of different kinds, and there went through all the sacred rites with the tabour in his hand, and the images tied to him. While thus employed, he was noticed by one of the Scythians, who went and told king Saulius what he had seen. Then king Saulius came in person, and when he perceived what Anacharsis was about, he shot at him with an arrow and killed him. To this day, if you ask the Scyths about Anacharsis, they pretend ignorance of him, because of his Grecian travels and adoption of the customs of foreigners. I learnt, however, from Timnes, the steward of Ariapithes, that Anacharsis was paternal uncle to the Scythian king Idanthyrsus, being the son of Gnurus, who was the son of Lycus and the grandson of Spargapithes. If Anacharsis were really of this house, it must have been by his own brother that he was slain, for Idanthyrsus was a son of the Saulius who put Anacharsis to death.

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 δοῦναί τε καὶ δέξασθαι λόγον. Ἀλλ᾽ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπ᾽ αὐτῶν Ἑλλήνων, ὁ δ᾽ ὦν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη.

I have heard, however, another tale, very different from this, which is told by the Peloponnesians: they say, that Anacharsis was sent by the king of the Scyths to make acquaintance with Greece- that he went, and on his return home reported that the Greeks were all occupied in the pursuit of every kind of knowledge, except the Lacedaemonians; who, however, alone knew how to converse sensibly. A silly tale this, which the Greeks have invented for their amusement! There is no doubt that Anacharsis suffered death in the mode already related, on account of his attachment to foreign customs, and the intercourse which he held with the Greeks.

78 Οὗτος μέν νυν οὕτω δὴ [τι] ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας· πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέϊ γίνεται μετ᾽ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐπιχωρίης, τὸν ἡ μήτηρ αὐτὴ γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. Μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέ λαβε 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 μὲν οὐδαμῶς ἠρέσκετο Σκυθικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο. Εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενεϊτέων ἄστυ (οἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίους), ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκληί σειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δ᾽ ἂν ταύτην ἀγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός (τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν), καὶ τἆλλα ἐχρᾶτο διαίτῃ Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων· ὅτε δὲ διατρίψειε μῆνα ἢ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. Ταῦτα ποιέεσκε πολλάκις, καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην.

Scylas, likewise, the son of Ariapithes, many years later, met with almost the very same fate. Ariapithes, the Scythian king, had several sons, among them this Scylas, who was the child, not of a native Scyth, but of a woman of Istria. Bred up by her, Scylas gained an acquaintance with the Greek language and letters. Some time afterwards, Ariapithes was treacherously slain by Spargapithes, king of the Agathyrsi; whereupon Scylas succeeded to the throne, and married one of his father's wives, a woman named Opoea. This Opoea was a Scythian by birth, and had brought Ariapithes a son called Oricus. Now when Scylas found himself king of Scythia, as he disliked the Scythic mode of life, and was attached, by his bringing up, to the manners of the Greeks, he made it his usual practice, whenever he came with his army to the town of the Borysthenites, who, according to their own account, are colonists of the Milesians- he made it his practice, I say, to leave the army before the city, and, having entered within the walls by himself, and carefully closed the gates, to exchange his Scythian dress for Grecian garments, and in this attire to walk about the forum, without guards or retinue. The Borysthenites kept watch at the gates, that no Scythian might see the king thus apparelled. Scylas, meanwhile, lived exactly as the Greeks, and even offered sacrifices to the gods according to the Grecian rites. In this way he would pass a month, or more, with the Borysthenites, after which he would clothe himself again in his Scythian dress, and so take his departure. This he did repeatedly, and even built himself a house in Borysthenes, and married a wife there who was a native of the place.

79 Ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγένετο 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 ἡ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γάρ φασι οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. Ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενεϊτέων 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 δείξω." Εἵποντο τῶν Σκυθέων 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.

But when the time came that was ordained to bring him woe, the occasion of his ruin was the following. He wanted to be initiated in the Bacchic mysteries, and was on the point of obtaining admission to the rites, when a most strange prodigy occurred to him. The house which he possessed, as I mentioned a short time back, in the city of the Borysthenites, a building of great extent and erected at a vast cost, round which there stood a number of sphinxes and griffins carved in white marble, was struck by lightning from on high, and burnt to the ground. Scylas, nevertheless, went on and received the initiation. Now the Scythians are wont to reproach the Greeks with their Bacchanal rage, and to say that it is not reasonable to imagine there is a god who impels men to madness. No sooner, therefore, was Scylas initiated in the Bacchic mysteries than one of the Borysthenites went and carried the news to the Scythians "You Scyths laugh at us" he said, "because we rave when the god seizes us. But now our god has seized upon your king, who raves like us, and is maddened by the influence. If you think I do not tell you true, come with me, and I will show him to you." The chiefs of the Scythians went with the man accordingly, and the Borysthenite, conducting them into the city, placed them secretly on one of the towers. Presently Scylas passed by with the band of revellers, raving like the rest, and was seen by the watchers. Regarding the matter as a very great misfortune they instantly departed, and came and told the army what they had witnessed.

80 Ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανισ τέατο τῷ Σκύλῃ. Ὁ δὲ μαθὼν τὸ γινόμενον ἐπ᾽ ἑωυτῷ καὶ τὴν αἰτίην δι᾽ 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· "Τί δεῖ ἡμέας ἀλλήλων πειρηθῆναι; Εἶς μέν μεο τῆς ἀδελφεῆς παῖς, ἔχεις δέ μεο ἀδελφεόν. Σὺ δή μοι ἀπόδος τοῦτον καὶ ἐγώ σοι τὸν σὸν Σκύλην παραδίδωμι. Στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτ᾽ ἐγώ." Ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδῃ ἀδελφεὸς Σιτάλκεω πεφευγὼς [τοῦτον]. Ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρων Σιτάλκῃ 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.

When, therefore, Scylas, after leaving Borysthenes, was about returning home, the Scythians broke out into revolt. They put at their head Octamasadas, grandson (on the mother's side) of Teres. Then Scylas, when he learned the danger with which he was threatened, and the reason of the disturbance, made his escape to Thrace. Octamasadas, discovering whither he had fled, marched after him, and had reached the Ister, when he was met by the forces of the Thracians. The two armies were about to engage, but before they joined battle, Sitalces sent a message to Octamasadas to this effect- "Why should there be trial of arms betwixt thee and me? Thou art my own sister's son, and thou hast in thy keeping my brother. Surrender him into my hands, and I will give thy Scylas back to thee. So neither thou nor I will risk our armies." Sitalces sent this message to Octamasadas, by a herald, and Octamasadas, with whom a brother of Sitalces had formerly taken refuge, accepted the terms. He surrendered his own uncle to Sitalces, and obtained in exchange his brother Scylas. Sitalces took his brother with him and withdrew; but Octamasadas beheaded Scylas upon the spot. Thus rigidly do the Scythians maintain their own customs, and thus severely do they punish such as adopt foreign usages.

81 Πλῆθος δὲ τὸ Σκυθέων οὐκ οἷός τε ἐγενόμην ἀτρεκέως πυθέσθαι, ἀλλὰ διαφόρους λόγους περὶ τοῦ ἀριθμοῦ ἤκουον· καὶ γὰρ κάρτα πολλοὺς εἶναί σφεας καὶ ὀλίγους ὡς Σκύθας εἶναι. Τοσόνδε μέντοι ἀπέφαινόν μοι ἐς ὄψιν. Ἔστι μεταξὺ Βορυσθένεός τε ποταμοῦ καὶ Ὑπάνιος χῶρος, οὔνομα δέ οἵ ἐστι Ἐξαμπαῖος, τοῦ καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, φάμενος ἐν αὐτῷ κρήνην ὕδατος πικροῦ εἶναι ἀπ᾽ ἧς τὸ ὕδωρ ἀπορρέον τὸν Ὕπανιν ἄποτον ποιέειν. Ἐν τούτῳ τῷ χώρῳ κεῖται χαλκήιον, μεγάθεϊ καὶ ἑξαπλήσιον τοῦ ἐπὶ στόματι τοῦ Πόντου κρητῆρος, τὸν Παυσανίης ὁ Κλεομβρότου ἀνέθηκε· ὃς δὲ μὴ εἶδέ κω τοῦτον, ὧδε δηλώσω· ἑξακοσίους ἀμφορέας εὐπετέως χωρέει τὸ ἐν Σκύθῃσι χαλκήιον, πάχος δὲ τὸ Σκυθικὸν τοῦτο χαλκήιόν ἐστι δακτύλων ἕξ. Τοῦτο ὦν ἔλεγον οἱ ἐπιχώριοι ἀπὸ ἀρδίων γενέσθαι. Βουλόμενον γὰρ τὸν σφέτερον βασιλέα, τῷ οὔνομα εἶναι Ἀριάνταν, <βουλόμενον> τοῦτον εἰδέναι τὸ πλῆθος τὸ Σκυθέων κελεύειν μὲν πάντας Σκύθας ἄρδιν ἕκαστον μίαν ἀπὸ τοῦ ὀϊστοῦ κομίσαι· ὃς δ᾽ ἂν μὴ κομίσῃ, θάνατον ἀπείλεε. Κομισθῆναί τε δὴ χρῆμα πολλὸν ἀρδίων καί οἱ δόξαι ἐξ αὐτέων μνημό συνον ποιήσαντι λιπέσθαι· ἐκ τουτέων δέ μιν τὸ χαλκήιον ποιῆσαι τοῦτο καὶ ἀναθεῖναι ἐς τὸν Ἐξαμπαῖον τοῦτον. Ταῦτα δὴ περὶ τοῦ πλήθεος τοῦ Σκυθέων ἤκουον.

What the population of Scythia is I was not able to learn with certainty; the accounts which I received varied from one another. I heard from some that they were very numerous indeed; others made their numbers but scanty for such a nation as the Scyths. Thus much, however, I witnessed with my own eyes. There is a tract called Exampaeus between the Borysthenes and the Hypanis. I made some mention of it in a former place, where I spoke of the bitter stream which rising there flows into the Hypanis, and renders the water of that river undrinkable. Here then stands a brazen bowl, six times as big as that at the entrance of the Euxine, which Pausanias, the son of Cleombrotus, set up. Such as have never seen that vessel may understand me better if I say that the Scythian bowl holds with ease six hundred amphorae, and is of the thickness of six fingers' breadth. The natives gave me the following account of the manner in which it was made. One of their kings, by name Ariantas, wishing to know the number of his subjects, ordered them all to bring him, on pain of death, the point off one of their arrows. They obeyed; and he collected thereby a vast heap of arrow-heads, which he resolved to form into a memorial that might go down to posterity. Accordingly he made of them this bowl, and dedicated it at Exampaeus. This was all that I could learn concerning the number of the Scythians.

82 Θωμάσια δὲ ἡ χώρη αὕτη οὐκ ἔχει, χωρὶς ἢ ὅτι ποταμούς τε πολλῷ μεγίστους καὶ ἀριθμὸν πλείστους. Τὸ δὲ ἀποθω μάσαι 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 τοιοῦτό ἐστι, ἀναβήσομαι δὲ ἐς τὸν κατ᾽ ἀρχὰς ἤια λέξων λόγον.

The country has no marvels except its rivers, which are larger and more numerous than those of any other land. These, and the vastness of the great plain, are worthy of note, and one thing besides, which I am about to mention. They show a footmark of Hercules, impressed on a rock, in shape like the print of a man's foot, but two cubits in length. It is in the neighbourhood of the Tyras. Having described this, I return to the subject on which I originally proposed to discourse.

83 Παρασκευαζομένου Δαρείου ἐπὶ τοὺς Σκύθας καὶ περι πέμποντος ἀγγέλους ἐπιτάξοντας τοῖσι μὲν πεζὸν στρατόν, τοῖσι δὲ νέας παρέχειν, τοῖσι δὲ ζευγνύναι τὸν Θρηίκιον Βόσπορον, Ἀρτάβανος ὁ Ὑστάσπεος, ἀδελφεὸς ἐὼν Δαρείου, ἐχρήιζε μηδαμῶς αὐτὸν στρατιὴν ἐπὶ Σκύθας ποιέεσθαι, καταλέγων τῶν Σκυθέων τὴν ἀπορίην. Ἀλλ᾽, οὐ γὰρ ἔπειθε συμβουλεύων οἱ χρηστά, ὁ μὲν ἐπέπαυτο, ὁ δέ, ἐπειδή οἱ τὰ πάντα παρεσκεύαστο, ἐξήλαυνε τὸν στρατὸν ἐκ Σούσων.

The preparations of Darius against the Scythians had begun, messengers had been despatched on all sides with the king's commands, some being required to furnish troops, others to supply ships, others again to bridge the Thracian Bosphorus, when Artabanus, son of Hystaspes and brother of Darius, entreated the king to desist from his expedition, urging on him the great difficulty of attacking Scythia. Good, however, as the advice of Artabanus was, it failed to persuade Darius. He therefore ceased his reasonings; and Darius, when his preparations were complete, led his army forth from Susa.

84 Ἐνθαῦτα τῶν <τις> Περσέων Οἰόβαζος ἐδεήθη Δαρείου τριῶν ἐόντων οἱ παίδων καὶ πάντων στρατευομένων ἕνα αὐτῷ καταλειφθῆναι. Ὁ δέ οἱ ἔφη ὡς φίλῳ ἐόντι καὶ μετρίων δεομένῳ πάντας τοὺς παῖδας κατα λείψειν. Ὁ μὲν δὴ Οἰόβαζος περιχαρὴς ἦν, ἐλπίζων τοὺς υἱέας στρατηίης ἀπολελύσθαι, ὁ δὲ κελεύει τοὺς ἐπὶ τούτων ἐπεστεῶτας ἀποκτεῖναι πάντας τοὺς Οἰοβάζου παῖδας. Καὶ οὗτοι μὲν ἀποσφαγέντες αὐτοῦ ταύτῃ ἐλείποντο.

It was then that a certain Persian, by name Oeobazus, the father of three sons, all of whom were to accompany the army, came and prayed the king that he would allow one of his sons to remain with him. Darius made answer, as if he regarded him in the light of a friend who had urged a moderate request, "that he would allow them all to remain." Oeobazus was overjoyed, expecting that all his children would be excused from serving; the king, however, bade his attendants take the three sons of Oeobazus and forthwith put them to death. Thus they were all left behind, but not till they had been deprived of life.

85 Δαρεῖος δὲ ἐπείτε πορευόμενος ἐκ Σούσων ἀπίκετο τῆς Καλχηδονίης ἐπὶ τὸν Βόσπορον, ἵνα ἔζευκτο ἡ γέφυρα, ἐνθεῦτεν ἐσβὰς ἐς νέα ἔπλεε ἐπὶ τὰς Κυανέας καλεομένας, τὰς πρότερον πλαγκτὰς Ἕλληνές φασι εἶναι, ἱζόμενος δὲ ἐπὶ ῥίῳ ἐθηεῖτο τὸν Πόντον, ἐόντα ἀξιοθέητον. Πελαγέων γὰρ ἁπάντων πέφυκε θωμασιώτατος, τοῦ τὸ μὲν μῆκος στάδιοί εἰσι ἑκατὸν καὶ χίλιοι καὶ μύριοι, τὸ δὲ εὖρος, τῇ εὐρύτατος αὐτὸς ἑωυτοῦ, στάδιοι τριηκόσιοι καὶ τρισχίλιοι. Τούτου τοῦ πελάγεος τὸ στόμα ἐστὶ εὖρος τέσσερες στάδιοι, μῆκος δὲ τοῦ στόματος ὁ αὐχήν, τὸ δὴ Βόσπορος κέκληται, κατ᾽ ὃ δὴ ἔζευκτο ἡ γέφυρα, ἐπὶ σταδίους εἴκοσι καὶ ἑκατόν ἐστι· τείνει δ᾽ ἐς τὴν Προποντίδα ὁ Βόσπορος. Ἡ δὲ Προποντίς, ἐοῦσα εὖρος μὲν σταδίων πεντακοσίων, μῆκος δὲ τετρακοσίων καὶ χιλίων, καταδιδοῖ ἐς τὸν Ἑλλήσποντον, ἐόντα στεινότητα μὲν ἑπτὰ σταδίους, μῆκος δὲ τετρακοσίους. Ἐκδιδοῖ δὲ ὁ Ἑλλήσποντος ἐς χάσμα πελάγεος τὸ δὴ Αἰγαῖον καλέεται.

When Darius, on his march from Susa, reached the territory of Chalcedon on the shores of the Bosphorus, where the bridge had been made, he took ship and sailed thence to the Cyanean islands, which, according to the Greeks, once floated. He took his seat also in the temple and surveyed the Pontus, which is indeed well worthy of consideration. There is not in the world any other sea so wonderful: it extends in length eleven thousand one hundred furlongs, and its breadth, at the widest part, is three thousand three hundred. The mouth is but four furlongs wide; and this strait, called the Bosphorus, and across which the bridge of Darius had been thrown, is a hundred and twenty furlongs in length, reaching from the Euxine to the Propontis. The Propontis is five hundred furlongs across, and fourteen hundred long. Its waters flow into the Hellespont, the length of which is four hundred furlongs, and the width no more than seven. The Hellespont opens into the wide sea called the Egean.

86 Μεμέτρηται δὲ ταῦτα ὧδε. Νηῦς ἐπίπαν μάλιστά κῃ κατανύει ἐν μακρημερίῃ ὀργυιὰς ἑπτακισμυρίας, νυκτὸς δὲ ἑξακισμυρίας. Ἤδη ὦν ἐς μὲν Φᾶσιν ἀπὸ τοῦ στόματος (τοῦτο γάρ ἐστι τοῦ Πόντου μακρότατον) ἡμερέων ἐννέα πλόος ἐστὶ καὶ νυκτῶν ὀκτώ· αὗται ἕνδεκα μυριάδες καὶ ἑκατὸν ὀργυιέων γίνονται, ἐκ δὲ τῶν ὀργυιέων τουτέων στάδιοι ἑκατὸν καὶ χίλιοι καὶ μύριοί εἰσι. Ἐς δὲ Θεμισκύρην τὴν ἐπὶ Θερμώ δοντι ποταμῷ ἐκ τῆς Σινδικῆς (κατὰ τοῦτο γάρ ἐστι τοῦ Πόντου εὐρύτατον) τριῶν τε ἡμερέων καὶ δύο νυκτῶν πλόος αὗται δὲ τρεῖς μυριάδες καὶ τριήκοντα ὀργυιέων γίνονται, στάδιοι δὴ τριηκόσιοι καὶ τρισχίλιοι. Ὁ μέν νυν Πόντος οὗτος καὶ Βόσπορός τε καὶ Ἑλλήσποντος οὕτω τέ μοι μεμετρέαται καὶ κατὰ τὰ εἰρημένα πεφύκασι, παρέχεται δὲ καὶ λίμνην ὁ Πόντος οὗτος ἐκδιδοῦσαν ἐς αὐτὸν οὐ πολλῷ τεῳ ἐλάσσω ἑωυτοῦ, ἣ Μαιῆτίς τε καλέεται καὶ μήτηρ τοῦ Πόντου.

The mode in which these distances have been measured is the following. In a long day a vessel generally accomplishes about seventy thousand fathoms, in the night sixty thousand. Now from the mouth of the Pontus to the river Phasis, which is the extreme length of this sea, is a voyage of nine days and eight nights, which makes the distance one million one hundred and ten thousand fathoms, or eleven thousand one hundred furlongs. Again, from Sindica, to Themiscyra on the river Thermodon, where the Pontus is wider than at any other place, is a sail of three days and two nights; which makes three hundred and thirty thousand fathoms, or three thousand three hundred furlongs. Such is the plan on which I have measured the Pontus, the Bosphorus, and the Hellespont, and such is the account which I have to give of them. The Pontus has also a lake belonging to it, not very much inferior to itself in size. The waters of this lake run into the Pontus: it is called the Maeotis, and also the Mother of the Pontus.

87 Ὁ δὲ Δαρεῖος, ὡς ἐθεήσατο τὸν Πόντον, ἔπλεε ὀπίσω ἐπὶ τὴν γέφυραν, τῆς ἀρχιτέκτων ἐγένετο Μανδροκλέης Σάμιος. Θεησάμενος δὲ καὶ τὸν Βόσπορον στήλας ἔστησε δύο ἐπ᾽ αὐτοῦ λίθου λευκοῦ, ἐνταμὼν γράμματα ἐς μὲν τὴν Ἀσσύρια, ἐς δὲ τὴν Ἑλληνικά, ἔθνεα πάντα ὅσα περ ἦγε· ἦγε δὲ πάντα τῶν ἦρχε. Τούτων μυριάδες ἐξηριθμήθησαν, χωρὶς τοῦ ναυτικοῦ, ἑβδομήκοντα σὺν ἱππεῦσι, νέες δὲ ἑξακόσιαι συνελέχθησαν. Τῇσι μέν νυν στήλῃσι ταύτῃσι Βυζάντιοι κομίσαντες ἐς τὴν πόλιν ὕστερον τούτων ἐχρήσαντο πρὸς τὸν βωμὸν τῆς Ὀρθωσίης Ἀρτέμιδος, χωρὶς ἑνὸς λίθου· οὗτος δὲ κατελείφθη παρὰ τοῦ Διονύσου τὸν νηὸν ἐν Βυζαντίῳ γραμμάτων Ἀσσυρίων πλέος. Τοῦ δὲ Βοσπόρου ὁ χῶρος τὸν ἔζευξε βασιλεὺς Δαρεῖος, ὡς ἐμοὶ δοκέειν συμβαλλομένῳ, μέσον ἐστὶ Βυζαντίου τε καὶ τοῦ ἐπὶ στόματι ἱροῦ·

Darius, after he had finished his survey, sailed back to the bridge, which had been constructed for him by Mandrocles a Samian. He likewise surveyed the Bosphorus, and erected upon its shores two pillars of white marble, whereupon he inscribed the names of all the nations which formed his army - on the one pillar in Greek, on the other in Assyrian characters. Now his army was drawn from all the nations under his sway; and the whole amount, without reckoning the naval forces, was seven hundred thousand men, including cavalry. The fleet consisted of six hundred ships. Some time afterwards the Byzantines removed these pillars to their own city, and used them for an altar which they erected to Orthosian Diana. One block remained behind: it lay near the temple of Bacchus at Byzantium, and was covered with Assyrian writing. The spot where Darius bridged the Bosphorus was, I think, but I speak only from conjecture, half-way between the city of Byzantium and the temple at the mouth of the strait.

88 Δαρεῖος δὲ μετὰ ταῦτα ἡσθεὶς τῇ σχεδίῃ τὸν ἀρχιτέκτονα αὐτῆς Μανδροκλέα τὸν Σάμιον ἐδωρήσατο πᾶσι δέκα. Ἀπ᾽ ὧν δὴ Μανδροκλέης ἀπαρχήν, ζῷα γραψάμενος πᾶσαν τὴν ζεῦξιν τοῦ Βοσπόρου καὶ βασιλέα τε Δαρεῖον ἐν προεδρίῃ κατήμενον καὶ τὸν στρατὸν αὐτοῦ διαβαίνοντα, ταῦτα γραψάμενος ἀνέθηκε ἐς τὸ Ἥραιον, ἐπιγράψας τάδε· Βόσπορον ἰχθυόεντα γεφυρώσας ἀνέθηκε Μανδροκλέης Ἥρῃ μνημόσυνον σχεδίης, αὑτῷ μὲν στέφανον περιθείς, Σαμίοισι δὲ κῦδος, Δαρείου βασιλέος ἐκτελέσας κατὰ νοῦν.

Darius was so pleased with the bridge thrown across the strait by the Samain Mandrocles, that he not only bestowed upon him all the customary presents, but gave him ten of every kind. Mandrocles, by the way of offering first-fruits from these presents, caused a picture to be painted which showed the whole of the bridge, with King Darius sitting in a seat of honour, and his army engaged in the passage. This painting he dedicated in the temple of Juno at Samos, attaching to it the inscription following:- The fish-fraught Bosphorus bridged, to Juno's fane Did Mandrocles this proud memorial bring; When for himself a crown he'd skill to gain, For Samos praise, contenting the Great King. Such was the memorial of his work which was left by the architect of the bridge.

89 Ταῦτα μέν νυν τοῦ ζεύξαντος τὴν γέφυραν μνημόσυνα ἐγένετο. Δαρεῖος δὲ δωρησάμενος Μανδροκλέα διέβαινε ἐς τὴν Εὐρώπην, τοῖσι Ἴωσι παραγγείλας πλέειν ἐς τὸν Πόντον μέχρι Ἴστρου ποταμοῦ, ἐπεὰν δὲ ἀπίκωνται ἐς τὸν Ἴστρον, ἐνθαῦτα αὐτὸν περιμένειν, ζευγνύντας τὸν ποταμόν· τὸ γὰρ δὴ ναυτικὸν ἦγον Ἴωνές τε καὶ Αἰολέες καὶ Ἑλλησπόντιοι. Ὁ μὲν δὴ ναυτικὸς στρατὸς <τὰς> Κυανέας διεκπλώσας ἔπλεε ἰθὺ τοῦ Ἴστρου, ἀναπλώσας δὲ ἀνὰ ποταμὸν δυῶν ἡμερέων πλόον ἀπὸ θαλάσσης τοῦ ποταμοῦ τὸν αὐχένα, ἐκ τοῦ σχίζεται τὰ στόματα τοῦ Ἴστρου, ἐζεύγνυε. Δαρεῖος δὲ ὡς διέβη τὸν Βόσπορον κατὰ τὴν σχεδίην, ἐπορεύετο διὰ τῆς Θρηίκης, ἀπικόμενος δὲ ἐπὶ Τεάρου ποταμοῦ τὰς πηγὰς ἐστρατοπεδεύσατο ἡμέρας τρεῖς.

Darius, after rewarding Mandrocles, passed into Europe, while he ordered the Ionians to enter the Pontus, and sail to the mouth of the Ister. There he bade them throw a bridge across the stream and await his coming. The Ionians, Aeolians, and Hellespontians were the nations which furnished the chief strength of his navy. So the fleet, threading the Cyanean Isles, proceeded straight to the Ister, and, mounting the river to the point where its channels separate, a distance of two days' voyage from the sea, yoked the neck of the stream. Meantime Darius, who had crossed the Bosphorus by the bridge over it, marched through Thrace; and happening upon the sources of the Tearus, pitched his camp and made a stay of three days.

90 Ὁ δὲ Τέαρος λέγεται ὑπὸ τῶν περιοίκων εἶναι ποταμῶν ἄριστος τά τε ἄλλα <τὰ> ἐς ἄκεσιν φέροντα καὶ δὴ καὶ ἀνδράσι καὶ ἵπποισι ψώρην ἀκέσασθαι. Εἰσὶ δὲ αὐτοῦ αἱ πηγαὶ δυῶν δέουσαι τεσσεράκοντα, ἐκ πέτρης τῆς αὐτῆς ῥέουσαι· καὶ αἱ μὲν αὐτέων εἰσὶ ψυχραί, αἱ δὲ θερμαί. Ὁδὸς δ᾽ ἐπ᾽ αὐτάς ἐστι ἴση ἐξ Ἡραίου τε πόλιος τῆς παρὰ Περίνθῳ καὶ ἐξ Ἀπολλωνίης τῆς ἐν τῷ Εὐξείνῳ πόντῳ, δυῶν ἡμερέων ἑκατέρη. Ἐκδιδοῖ δὲ ὁ Τέαρος οὗτος ἐς τὸν Κοντάδεσδον ποταμόν, ὁ δὲ Κοντάδεσδος ἐς τὸν Ἀγριάνην, ὁ δὲ Ἀγριάνης ἐς τὸν Ἕβρον, ὁ δὲ ἐς θάλασσαν τὴν παρ᾽ Αἴνῳ πόλι.

Now the Tearus is said by those who dwell near it, to be the most healthful of all streams, and to cure, among other diseases, the scab either in man or beast. Its sources, which are eight and thirty in number, all flowing from the same rock, are in part cold, in part hot. They lie at an equal distance from the town of Heraeum near Perinthus, and Apollonia on the Euxine, a two days' journey from each. This river, the Tearus, is a tributary of the Contadesdus, which runs into the Agrianes, and that into the Hebrus. The Hebrus empties itself into the sea near the city of Aenus.

91 Ἐπὶ τοῦτον ὦν τὸν ποταμὸν ἀπικόμενος ὁ Δαρεῖος ὡς ἐστρατοπεδεύσατο, ἡσθεὶς τῷ ποταμῷ στήλην ἔστησε καὶ ἐνθαῦτα, γράμματα ἐγγράψας λέγοντα τάδε· "Τεάρου ποταμοῦ κεφαλαὶ ὕδωρ ἄριστόν τε καὶ κάλλιστον παρέχονται πάντων ποταμῶν· καὶ ἐπ᾽ αὐτὰς ἀπίκετο ἐλαύνων ἐπὶ Σκύθας στρατὸν ἀνὴρ ἄριστός τε καὶ κάλλιστος πάντων ἀνθρώπων, Δαρεῖος ὁ Ὑστάσπεος, Περσέων τε καὶ πάσης τῆς ἠπείρου βασιλεύς." Ταῦτα δὴ ἐνθαῦτα ἐγράφη.

Here then, on the banks of the Tearus, Darius stopped and pitched his camp. The river charmed him so, that he caused a pillar to be erected in this place also, with an inscription to the following effect: "The fountains of the Tearus afford the best and most beautiful water of all rivers: they were visited, on his march into Scythia, by the best and most beautiful of men, Darius, son of Hystaspes, king of the Persians, and of the whole continent." Such was the inscription which he set up at this place.

92 Δαρεῖος δὲ ἐνθεῦτεν ὁρμηθεὶς ἀπίκετο ἐπ᾽ ἄλλον ποταμὸν τῷ οὔνομα Ἀρτησκός ἐστι, ὃς διὰ Ὀδρυσέων ῥέει. Ἐπὶ τοῦτον δὴ τὸν ποταμὸν ἀπικόμενος ἐποίησε τοιόνδε· ἀποδέξας χωρίον τῇ στρατιῇ ἐκέλευε πάντα ἄνδρα λίθον ἕνα παρεξιόντα τιθέναι ἐς τὸ ἀποδεδεγμένον τοῦτο χωρίον. Ὡς δὲ ταῦτα ἡ στρατιὴ ἐπετέλεσε, ἐνθαῦτα κολωνοὺς μεγάλους τῶν λίθων καταλιπὼν ἀπήλαυνε τὴν στρατιήν.

Marching thence, he came to a second river, called the Artiscus, which flows through the country of the Odrysians. Here he fixed upon a certain spot, where every one of his soldiers should throw a stone as he passed by. When his orders were obeyed, Darius continued his march, leaving behind him great hills formed of the stones cast by his troops.

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, καλεόμενοι δὲ Σκυρμιάδαι καὶ Νιψαῖοι, ἀμαχητὶ σφέας αὐτοὺς παρέδοσαν Δαρείῳ· οἱ δὲ Γέται πρὸς ἀγνωμοσύνην τραπόμενοι αὐτίκα ἐδουλώθησαν, Θρηίκων ἐόντες ἀνδρηιότατοι καὶ δικαιότατοι.

Before arriving at the Ister, the first people whom he subdued were the Getae, who believe in their immortality. The Thracians of Salmydessus, and those who dwelt above the cities of Apollonia and Mesembria - the Scyrmiadae and Nipsaeans, as they are called - gave themselves up to Darius without a struggle; but the Getae obstinately defending themselves, were forthwith enslaved, notwithstanding that they are the noblest as well as the most just of all the Thracian tribes.

94 Ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνῄσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἱ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομά ζουσι Γεβελέϊζιν. Διὰ πεντετηρίδος δὲ τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμο ξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται. Πέμπουσι δὲ ὧδε· οἱ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥιπτέουσι ἐς τὰς λόγχας. Ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι. Ἐντέλ λονται δὲ ἔτι ζώοντι. Οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον.

The belief of the Getae in respect of immortality is the following. They think that they do not really die, but that when they depart this life they go to Zalmoxis, who is called also Gebeleizis by some among them. To this god every five years they send a messenger, who is chosen by lot out of the whole nation, and charged to bear him their several requests. Their mode of sending him is this. A number of them stand in order, each holding in his hand three darts; others take the man who is to be sent to Zalmoxis, and swinging him by his hands and feet, toss him into the air so that he falls upon the points of the weapons. If he is pierced and dies, they think that the god is propitious to them; but if not, they lay the fault on the messenger, who (they say) is a wicked man: and so they choose another to send away. The messages are given while the man is still alive. This same people, when it lightens and thunders, aim their arrows at the sky, uttering threats against the god; and they do not believe that there is any god but their own.

95 Ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον καὶ Πόντον οἰκεόντων Ἑλλήνων, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου· ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι συχνά, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. Ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησί τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρῃ, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλ᾽ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. Ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. Ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπ᾽ ἔτεα τρία. Οἱ δέ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. Τετάρτῳ δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις.

I am told by the Greeks who dwell on the shores of the Hellespont and the Pontus, that this Zalmoxis was in reality a man, that he lived at Samos, and while there was the slave of Pythagoras son of Mnesarchus. After obtaining his freedom he grew rich, and leaving Samos, returned to his own country. The Thracians at that time lived in a wretched way, and were a poor ignorant race; Zalmoxis, therefore, who by his commerce with the Greeks, and especially with one who was by no means their most contemptible philosopher, Pythagoras to wit, was acquainted with the Ionic mode of life and with manners more refined than those current among his countrymen, had a chamber built, in which from time to time he received and feasted all the principal Thracians, using the occasion to teach them that neither he, nor they, his boon companions, nor any of their posterity would ever perish, but that they would all go to a place where they would live for aye in the enjoyment of every conceivable good. While he was acting in this way, and holding this kind of discourse, he was constructing an apartment underground, into which, when it was completed, he withdrew, vanishing suddenly from the eyes of the Thracians, who greatly regretted his loss, and mourned over him as one dead. He meanwhile abode in his secret chamber three full years, after which he came forth from his concealment, and showed himself once more to his countrymen, who were thus brought to believe in the truth of what he had taught them. Such is the account of the Greeks.

96 Ταῦτά φασί μιν ποιῆσαι. 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, εἴτ᾽ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. Οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ.

I for my part neither put entire faith in this story of Zalmoxis and his underground chamber, nor do I altogether discredit it: but I believe Zalmoxis to have lived long before the time of Pythagoras. Whether there was ever really a man of the name, or whether Zalmoxis is nothing but a native god of the Getae, I now bid him farewell. As for the Getae themselves, the people who observe the practices described above, they were now reduced by the Persians, and accompanied the army of Darius.

97 Δαρεῖος δὲ ὡς ἀπίκετο καὶ ὁ πεζὸς ἅμ᾽ αὐτῷ στρατὸς ἐπὶ τὸν Ἴστρον, ἐνθαῦτα διαβάντων πάντων Δαρεῖος ἐκέλευσε τούς <τε> Ἴωνας τὴν σχεδίην λύσαντας ἕπεσθαι κατ᾽ ἤπειρον ἑωυτῷ καὶ τὸν ἐκ τῶν νεῶν στρατόν. Μελλόντων δὲ τῶν Ἰώνων λύειν καὶ ποιέειν τὰ κελευόμενα Κώης ὁ Ἐρξάνδρου, στρατηγὸς ἐὼν Μυτιληναίων, ἔλεξε Δαρείῳ τάδε, πυθόμενος πρότερον εἴ οἱ φίλον εἴη γνώμην ἀποδέκεσθαι παρὰ τοῦ βουλομένου ἀποδείκνυσθαι· "Ὦ βασιλεῦ, ἐπὶ γῆν γὰρ μέλλεις στρατεύεσθαι τῆς οὔτε ἀρηρομένον φανήσεται οὐδὲν οὔτε πόλις οἰκεομένη, σύ νυν γέφυραν ταύτην ἔα κατὰ χώρην ἑστάναι, φυλάκους αὐτῆς λιπὼν τούτους οἵ περ μιν ἔζευξαν. Καὶ ἤν τε κατὰ νόον πρήξωμεν εὑρόντες Σκύθας, ἔστι ἄποδος ἡμῖν, ἤν τε καὶ μή σφεας εὑρεῖν δυνώμεθα, ἥ γε ἄποδος ἡμῖν ἀσφαλής· οὐ γὰρ ἔδεισά κω μὴ ἑσσωθέωμεν ὑπὸ Σκυθέων μάχῃ, ἀλλὰ μᾶλλον μὴ οὐ δυνάμενοί σφεας εὑρεῖν πάθωμέν τι ἀλώμενοι. Καὶ τάδε λέγειν φαίη τις ἄν με ἐμεωυτοῦ εἵνεκεν, ὡς καταμένω· ἐγὼ δὲ γνώμην μὲν τὴν εὕρισκον ἀρίστην σοί, βασιλεῦ, ἐς μέσον φέρω, αὐτὸς μέντοι ἕψομαί τοι καὶ οὐκ ἂν λειφθείην." Κάρτα τε ἥσθη τῇ γνώμῃ Δαρεῖος καί μιν ἀμείψατο τοῖσδε· "Ξεῖνε Λέσβιε, σωθέντος ἐμέο ὀπίσω ἐς οἶκον τὸν ἐμὸν ἐπιφάνηθί μοι πάντως, ἵνα σε ἀντὶ χρηστῆς συμβουλίης χρηστοῖσι ἔργοισι ἀμείψωμαι."

When Darius, with his land forces, reached the Ister, he made his troops cross the stream, and after all were gone over gave orders to the Ionians to break the bridge, and follow him with the whole naval force in his land march. They were about to obey his command, when the general of the Mytilenaeans, Coes son of Erxander, having first asked whether it was agreeable to the king to listen to one who wished to speak his mind, addressed him in the words following:- "Thou art about, Sire, to attack a country no part of which is cultivated, and wherein there is not a single inhabited city. Keep this bridge, then, as it is, and leave those who built it to watch over it. So if we come up with the Scythians and succeed against them as we could wish, we may return by this route; or if we fail of finding them, our retreat will still be secure. For I have no fear lest the Scythians defeat us in battle, but my dread is lest we be unable to discover them, and suffer loss while we wander about their territory. And now, mayhap, it will be said, I advise thee thus in the hope of being myself allowed to remain behind; but in truth I have no other design than to recommend the course which seems to me the best; nor will I consent to be among those left behind, but my resolve is, in any case, to follow thee." The advice of Coes pleased Darius highly, who thus replied to him:- "Dear Lesbian, when I am safe home again in my palace, be sure thou come to me, and with good deeds will I recompense thy good words of to-day."

98 Ταῦτα εἴπας καὶ ἀπάψας ἅμματα ἑξήκοντα ἐν ἱμάντι, καλέσας ἐς λόγους τοὺς Ἰώνων τυράννους ἔλεγε τάδε· "Ἄνδρες Ἴωνες, ἡ μὲν πρότερον γνώμη ἀποδεχθεῖσα ἐς τὴν γέφυραν μετείσθω μοι, ἔχοντες δὲ τὸν ἱμάντα τόνδε ποιέετε τάδε· ἐπεάν με ἴδητε τάχιστα πορευόμενον ἐπὶ Σκύθας, ἀπὸ τούτου ἀρξάμενοι τοῦ χρόνου λύετε ἅμμα ἓν ἑκάστης ἡμέρης· ἢν δὲ ἐν τούτῳ τῷ χρόνῳ μὴ παρέω ἀλλὰ διεξέλθωσι ὑμῖν αἱ ἡμέραι τῶν ἁμμάτων, ἀποπλέετε ἐς τὴν ὑμετέρην αὐτῶν. Μέχρι δὲ τούτου, ἐπείτε οὕτω μετέδοξε, φυλάσσετε τὴν σχεδίην, πᾶσαν προθυμίην σωτηρίης τε καὶ φυλακῆς παρεχόμενοι· ταῦτα δὲ ποιεῦντες ἐμοὶ μεγάλως χαριεῖσθε." Δαρεῖος μὲν ταῦτα εἴπας ἐς τὸ πρόσω ἠπείγετο.

Having so said, the king took a leathern thong, and tying sixty knots in it, called together the Ionian tyrants, and spoke thus to them:- "Men of Ionia, my former commands to you concerning the bridge are now withdrawn. See, here is a thong: take it, and observe my bidding with respect to it. From the time that I leave you to march forward into Scythia, untie every day one of the knots. If I do not return before the last day to which the knots will hold out, then leave your station, and sail to your several homes. Meanwhile, understand that my resolve is changed, and that you are to guard the bridge with all care, and watch over its safety and preservation. By so doing ye will oblige me greatly." When Darius had thus spoken, he set out on his march with all speed.

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 εὖρον ἄνεμον τὸ στόμα τετραμμένος. Τὸ δὲ ἀπὸ Ἴστρου ἔρχομαι σημανέων τὸ πρὸς θάλασσαν αὐτῆς, τῆς Σκυθικῆς χώρης ἐς μέτρησιν. Ἀπὸ Ἴστρου αὕτη ἤδη <ἡ> ἀκταίη Σκυθική ἐστι, 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 παρα πλήσια 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] ἀνέχοντα, τὸν ἀπὸ Θορικοῦ μέχρι Ἀναφλύστου δήμου· λέγω δὲ ὡς εἶναι ταῦτα σμικρὰ μεγάλοισι συμβαλεῖν. Τοιοῦτο 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.

Before you come to Scythia, on the sea coast, lies Thrace. The land here makes a sweep, and then Scythia begins, the Ister falling into the sea at this point with its mouth facing the east. Starting from the Ister I shall now describe the measurements of the seashore of Scythia. Immediately that the Ister is crossed, Old Scythia begins, and continues as far as the city called Carcinitis, fronting towards the south wind and the mid-day. Here upon the same sea, there lies a mountainous tract projecting into the Pontus, which is inhabited by the Tauri, as far as what is called the Rugged Chersonese, which runs out into the sea upon the east. For the boundaries of Scythia extend on two sides to two different seas, one upon the south, and the other towards the east, as is also the case with Attica. And the Tauri occupy a position in Scythia like that which a people would hold in Attica, who, being foreigners and not Athenians, should inhabit the high land of Sunium, from Thoricus to the township of Anaphlystus, if this tract projected into the sea somewhat further than it does. Such, to compare great things with small, is the Tauric territory. For the sake of those who may not have made the voyage round these parts of Attica, I will illustrate in another way. It is as if in Iapygia a line were drawn from Port Brundusium to Tarentum, and a people different from the Iapygians inhabited the promontory. These two instances may suggest a number of others where the shape of the land closely resembles that of Taurica.

100 Τὸ δ᾽ 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 Τανάϊδος ποταμοῦ, ὃς ἐκδιδοῖ ἐς μυχὸν τῆς λίμνης ταύτης. Ἤδη ὦν ἀπὸ μὲν Ἴστρου τὰ κατύπερθε ἐς τὴν μεσόγαιαν φέροντα ἀποκληίεται ἡ Σκυθικὴ ὑπὸ πρώτων Ἀγαθύρσων, μετὰ δὲ Νευρῶν, ἔπειτα δὲ Ἀνδροφάγων, τελευταίων δὲ Μελαγχλαίνων.

Beyond this tract, we find the Scythians again in possession of the country above the Tauri and the parts bordering on the eastern sea, as also of the whole district lying west of the Cimmerian Bosphorus and the Palus Maeotis, as far as the river Tanais, which empties itself into that lake at its upper end. As for the inland boundaries of Scythia, if we start from the Ister, we find it enclosed by the following tribes, first the Agathyrsi, next the Neuri, then the Androphagi, and last of all, the Melanchaeni.

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 Βορυσθένεός τε ἐπὶ τὴν λίμνην τὴν Μαιῆτιν ἑτερέων δέκα· καὶ τὸ ἀπὸ θαλάσσης ἐς μεσόγαιαν ἐς τοὺς Μελαγχλαίνους τοὺς κατύπερθε Σκυθέων οἰκημένους εἴκοσι ἡμερέων ὁδός. 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.

Scythia then, which is square in shape, and has two of its sides reaching down to the sea, extends inland to the same distance that it stretches along the coast, and is equal every way. For it is a ten days' journey from the Ister to the Borysthenes, and ten more from the Borysthenes to the Palus Maeotis, while the distance from the coast inland to the country of the Melanchaeni, who dwell above Scythia, is a journey of twenty days. I reckon the day's journey at two hundred furlongs. Thus the two sides which run straight inland are four thousand furlongs each, and the transverse sides at right angles to these are also of the same length, which gives the full size of Scythia.

102 Οἱ δὲ Σκύθαι δόντες σφίσι λόγον ὡς οὐκ οἷοί τέ εἰσι τὸν Δαρείου στρατὸν ἰθυμαχίῃ διώσασθαι μοῦνοι, ἔπεμπον ἐς τοὺς πλησιοχώρους ἀγγέλους. Τῶν δὲ καὶ δὴ οἱ βασιλέες συνελθόντες ἐβουλεύοντο ὡς στρατοῦ ἐπιόντος μεγάλου· ἦσαν δὲ οἱ συνελθόντες βασιλέες Ταύρων καὶ Ἀγαθύρσων καὶ Νευρῶν καὶ Ἀνδροφάγων καὶ Μελαγχλαίνων καὶ Γελωνῶν καὶ Βουδίνων καὶ Σαυροματέων.

The Scythians, reflecting on their situation, perceived that they were not strong enough by themselves to contend with the army of Darius in open fight. They, therefore, sent envoys to the neighbouring nations, whose kings had already met, and were in consultation upon the advance of so vast a host. Now they who had come together were the kings of the Tauri, the Agathyrsi, the Neuri, the Androphagi, the Melanchaeni, the Geloni, the Budini, and the Sauromatae.

103 Τούτων Ταῦροι μὲν νόμοισι τοιοισίδε χρέωνται. Θύουσι μὲν τῇ Παρθένῳ τούς τε ναυηγοὺς καὶ τοὺς ἂν λάβωσι Ἑλλήνων ἐπαναχθέντες τρόπῳ τοιῷδε· καταρξάμενοι ῥοπάλῳ παίουσι τὴν κεφαλήν. Οἱ μὲν δὴ λέγουσι ὡς τὸ σῶμα ἀπὸ τοῦ κρημνοῦ ὠθέουσι κάτω (ἐπὶ γὰρ κρημνοῦ ἵδρυται τὸ ἱρόν), τὴν δὲ κεφαλὴν ἀνασταυροῦσι· οἱ δὲ κατὰ μὲν τὴν κεφαλὴν ὁμολογέουσι, τὸ μέντοι σῶμα οὐκ ὠθέεσθαι ἀπὸ τοῦ κρημνοῦ λέγουσι ἀλλὰ γῇ κρύπτεσθαι. Τὴν δὲ δαίμονα ταύτην τῇ θύουσι λέγουσι αὐτοὶ Ταῦροι Ἰφιγένειαν τὴν Ἀγαμέμνονος εἶναι. Πολεμίους δὲ ἄνδρας τοὺς ἂν χειρώσωνται ποιεῦσι τάδε· ἀποταμὼν [ἕκαστος] 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. Ζώουσι δὲ ἀπὸ ληίης τε καὶ πολέμου.

The Tauri have the following customs. They offer in sacrifice to the Virgin all shipwrecked persons, and all Greeks compelled to put into their ports by stress of weather. The mode of sacrifice is this. After the preparatory ceremonies, they strike the victim on the head with a club. Then, according to some accounts, they hurl the trunk from the precipice whereon the temple stands, and nail the head to a cross. Others grant that the head is treated in this way, but deny that the body is thrown down the cliff - on the contrary, they say, it is buried. The goddess to whom these sacrifices are offered the Tauri themselves declare to be Iphigenia the daughter of Agamemnon. When they take prisoners in war they treat them in the following way. The man who has taken a captive cuts off his head, and carrying it to his home, fixes it upon a tall pole, which he elevates above his house, most commonly over the chimney. The reason that the heads are set up so high, is (it is said) in order that the whole house may be under their protection. These people live entirely by war and plundering.

104 Ἀγάθυρσοι δὲ ἁβρότατοι ἄνδρες εἰσὶ καὶ χρυσοφόροι τὰ μάλιστα, Ἐπίκοινον δὲ τῶν γυναικῶν τὴν μίξιν ποιεῦνται, ἵνα κασίγνητοί τε ἀλλήλων ἔωσι καὶ οἰκήιοι ἐόντες πάντες μήτε φθόνῳ μήτ᾽ ἔχθεϊ χρέωνται ἐς ἀλλήλους. Τὰ δὲ ἄλλα νόμαια Θρήιξι προσκεχωρήκασι.

The Agathyrsi are a race of men very luxurious, and very fond of wearing gold on their persons. They have wives in common, that so they may be all brothers, and, as members of one family, may neither envy nor hate one another. In other respects their customs approach nearly to those of the Thracians.

105 Νευροὶ δὲ νόμοισι μὲν χρέωνται Σκυθικοῖσι. Γενεῇ δὲ μιῇ πρότερόν σφεας τῆς Δαρείου στρατηλασίης κατέλαβε ἐκλιπεῖν τὴν χώρην πᾶσαν ὑπὸ ὀφίων· ὄφις γάρ σφι πολ λοὺς μὲν ἡ χώρη ἀνέφαινε, οἱ δὲ πλέονες 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 ὀμνύουσι δὲ λέγοντες.

The Neurian customs are like the Scythian. One generation before the attack of Darius they were driven from their land by a huge multitude of serpents which invaded them. Of these some were produced in their own country, while others, and those by far the greater number, came in from the deserts on the north. Suffering grievously beneath this scourge, they quitted their homes, and took refuge with the Budini. It seems that these people are conjurers: for both the Scythians and the Greeks who dwell in Scythia say that every Neurian once a year becomes a wolf for a few days, at the end of which time he is restored to his proper shape. Not that I believe this, but they constantly affirm it to be true, and are even ready to back their assertion with an oath.

106 Ἀνδροφάγοι δὲ ἀγριώτατα πάντων ἀνθρώπων ἔχουσι ἤθεα, οὔτε δίκην νομίζοντες οὔτε νόμῳ οὐδενὶ χρεώμενοι. Νομάδες δέ εἰσι, ἐσθῆτά τε φορέουσι τῇ Σκυθικῇ ὁμοίην, γλῶσσαν δὲ ἰδίην <ἱεῖσι>, ἀνθρωποφαγέουσι δὲ μοῦνοι τούτων.

The manners of the Androphagi are more savage than those of any other race. They neither observe justice, nor are governed, by any laws. They are nomads, and their dress is Scythian; but the language which they speak is peculiar to themselves. Unlike any other nation in these parts, they are cannibals.

107 Μελάγχλαινοι δὲ εἵματα μὲν μέλανα φορέουσι πάντες, ἐπ᾽ ὧν καὶ τὰς ἐπωνυμίας ἔχουσι, νόμοισι δὲ Σκυθικοῖσι χρέωνται.

The Melanchaeni wear, all of them, black cloaks, and from this derive the name which they bear. Their customs are Scythic.

108 Βουδῖνοι δέ, ἔθνος ἐὸν μέγα καὶ πολλόν, 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.

The Budini are a large and powerful nation: they have all deep blue eyes, and bright red hair. There is a city in their territory, called Gelonus, which is surrounded with a lofty wall, thirty furlongs each way, built entirely of wood. All the houses in the place and all the temples are of the same material. Here are temples built in honour of the Grecian gods, and adorned after the Greek fashion with images, altars, and shrines, all in wood. There is even a festival, held every third year in honour of Bacchus, at which the natives fall into the Bacchic fury. For the fact is that the Geloni were anciently Greeks, who, being driven out of the factories along the coast, fled to the Budini and took up their abode with them. They still speak a language half Greek, half Scythian.

109 Βουδῖνοι δὲ οὐ τῇ αὐτῇ γλώσσῃ χρέωνται καὶ Γελωνοί, οὐδὲ δίαιτα ἡ αὐτή· οἱ μὲν γὰρ Βουδῖνοι ἐόντες αὐτόχθονες νομάδες τέ εἰσι 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 πᾶσά ἐστι 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 αὐτοῖσί εἰσι χρήσιμοι ἐς ὑστερέων ἄκεσιν.

The Budini, however, do not speak the same language as the Geloni, nor is their mode of life the same. They are the aboriginal people of the country, and are nomads; unlike any of the neighbouring races, they eat lice. The Geloni on the contrary, are tillers of the soil, eat bread, have gardens, and both in shape and complexion are quite different from the Budini. The Greeks notwithstanding call these latter Geloni; but it is a mistake to give them the name. Their country is thickly planted with trees of all manner of kinds. In the very woodiest part is a broad deep lake, surrounded by marshy ground with reeds growing on it. Here otters are caught, and beavers, with another sort of animal which has a square face. With the skins of this last the natives border their capotes: and they also get from them a remedy, which is of virtue in diseases of the womb.

110 1 Σαυροματέων δὲ πέρι ὧδε λέγεται· ὅτε Ἕλληνες Ἀμαζόσι ἐμαχέσαντο (τὰς δὲ Ἀμαζόνας καλέουσι οἱ Σκύθαι Οἰόρπατα, δύναται δὲ τὸ οὔνομα τοῦτο κατὰ Ἑλλάδα γλῶσσαν ἀνδροκτόνοι· ‘οἰὸρ’ γὰρ καλέουσι ἄνδρα, τὸ δὲ ‘πατὰ’ κτείνειν), τότε λόγος τοὺς Ἕλληνας νικήσαντας τῇ ἐπὶ Θερμώδοντι μάχῃ ἀποπλέειν ἄγοντας τρισὶ πλοίοισι τῶν Ἀμαζόνων, ὅσαςἠ ζωγρῆσαι, τὰς δὲ ἐν τῷ πελάγεϊ ἐπιθεμένας ἐκκόψαι τοὺς ἄνδρας· .2 πλοῖα δὲ οὐ γινώσκειν αὐτὰς οὐδὲ πηδαλίοισι χρῆσθαι οὐδὲ ἱστίοισι οὐδὲ εἰρεσίῃ, ἀλλ᾽ ἐπεὶ ἐξέκοψαν τοὺς ἄνδρας, ἐφέροντο κατὰ κῦμα καὶ ἄνεμον. καὶ ἀπικνέονται τῆς λίμνης τῆς Μαιήτιδος ἐπὶ Κρημνούς (οἱ δὲ Κρημνοί εἰσι γῆς τῆς Σκυθέων τῶν ἐλευθέρων), ἐνθαῦτα ἀποβᾶσαι ἀπὸ τῶν πλοίων αἱ Ἀμαζόνες ὡδοιπόρεον ἐς τὴν οἰκεομένην. ἐντυχοῦσαι δὲ πρώτῳ ἱπποφορβίῳ τοῦτο διήρπασαν καὶ ἐπὶ τούτων ἱππαζόμεναι ἐληίζοντο τὰ τῶν Σκυθέων. 111 1 οἱ δὲ Σκύθαι οὐκ εἶχον συμβαλέσθαι τὸ πρῆγμα· οὔτε γὰρ φωνὴν οὔτε ἐσθῆτα οὔτε τὸ ἔθνος ἐγίνωσκον, ἀλλ᾽ ἐν θώματι ἦσαν, ὁκόθεν ἔλθοιεν, ἐδόκεον δ᾽ 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· .2 βουλευομένοισι ὦν αὐτοῖσι ἔδοξε κτείνειν μὲν οὐδενὶ τρόπῳ ἔτι αὐτάς, ἑωυτῶν δὲ τοὺς νεωτάτους ἀποπέμψαι ἐς αὐτὰς πλῆθος εἰκάσαντας, ὅσαι περ ἐκεῖναι ἦσαν· τούτους δὲ στρατοπεδεύεσθαι πλησίον ἐκεινέων καὶ ποιέειν, τά περ ἂν καὶ ἐκεῖναι ποιέωσι· ἢν δὲ αὐτοὺς διώκωσι, μάχεσθαι μὲν μή, ὑποφεύγειν δέ· ἐπεὰν δὲ παύσωνται, ἐλθόντας αὐτοὺς πλησίον στρατοπεδεύεσθαι. ταῦτα ἐβουλεύσαντο οἱ Σκύθαι βουλόμενοι ἐξ αὐτέων παῖδας ἐκγενήσεσθαι. 112 ἀποπεμφθέντες δὲ οἱ νεηνίσκοι ἐποίευν τὰ ἐντεταλμένα. ἐπεὶ δὲ ἔμαθον αὐτοὺς αἱ Ἀμαζόνες ἐπ᾽ οὐδεμιῇ δηλήσει ἀπιγμένους, ἔων χαίρειν· προσεχώρεον δὲ πλησιαιτέρω τὸ στρατόπεδον τῷ στρατοπέδῳ ἐπ᾽ ἡμέρῃ ἑκάστῃ. εἶχον δὲ οὐδὲν οὐδ᾽ οἱ νεηνίσκοι, ὥσπερ οὐδὲ αἱ Ἀμαζόνες, εἰ μὴ τὰ ὅπλα καὶ τοὺς ἵππους, ἀλλὰ ζόην ἔζωον τὴν αὐτὴν ἐκείνῃσι θηρεύοντές τε καὶ ληιζόμενοι. 113 1 ἐποίευν δὲ αἱ Ἀμαζόνες ἐς τὴν μεσαμβρίην τοιόνδε· ἐγίνοντο σποράδες κατὰ μίαν τε καὶ δύο πρόσω δὴ ἀπ᾽ 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· .2 καὶ φωνῆσαι μὲν οὐκ εἶχε, οὐ γὰρ συνίεσαν ἀλλήλων, τῇ δὲ χειρὶ ἔφραζε ἐς τὴν ὑστεραίην ἐλθεῖν ἐς τὠυτὸ χωρίον καὶ ἕτερον ἄγειν σημαίνουσα δύο γενέσθαι καὶ αὐτὴ ἑτέρην ἄξειν. .3 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. 114 1 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. .2 ἐπεὶ δὲ συνῆκαν ἀλλήλων, ἔλεξαν πρὸς τὰς Ἀμαζόνας τάδε οἱ ἄνδρες· ‘ἡμῖν εἰσὶ μὲν τοκέες, εἰσὶ δὲ καὶ κτήσιες. νῦν ὦν μηκέτι πλεῦονα χρόνον ζόην τοιήνδε ἔχωμεν, ἀλλ᾽ ἀπελθόντες ἐς τὸ πλῆθος διαιτώμεθα· γυναῖκας δὲ ἕξομεν ὑμέας καὶ οὐδαμὰς ἄλλας.’ .3 αἱ δὲ πρὸς ταῦτα ἔλεξαν, τάδε· ‘ἡμεῖς οὐκ ἂν δυναίμεθα οἰκέειν μετὰ τῶν ὑμετερέων γυναικῶν· οὐ γὰρ τὰ αὐτὰ νόμαια ἡμῖν τε κἀκείνῃσί ἐστι. ἡμεῖς μὲν τοξεύομέν τε καὶ ἀκοντίζομεν καὶ ἱππαζόμεθα, ἔργα δὲ γυναικήια οὐκ ἐμάθομεν· αἱ δὲ ὑμέτεραι γυναῖκες τούτων μὲν οὐδέν, τῶν ἡμεῖς κατελέξαμεν, ποιεῦσι, ἔργα δὲ γυναικήια ἐργάζονται μένουσαι ἐν τῇσι ἁμάξῃσι οὔτ᾽ ἐπὶ θήρην ἰοῦσαι οὔτε ἄλλῃ οὐδαμῇ. .4 οὐκ ἂν ὦν δυναίμεθα ἐκείνῃσι συμφέρεσθαι. ἀλλ᾽ εἰ βούλεσθε γυναῖκας ἔχειν ἡμέας καὶ δοκέειν εἶναι δικαιότατοι, ἐλθόντες παρὰ τοὺς τοκέας ἀπολάχετε τῶν κτημάτων τὸ μέρος, καὶ ἔπειτα ἐλθόντες οἰκέωμεν ἐπ᾽ ἡμέων αὐτῶν.’ 115 1 ἐπείθοντο καὶ ἐποίησαν ταῦτα οἱ νεηνίσκοι. ἐπείτε δὲ ἀπολαχόντες τῶν κτημάτων τὸ ἐπιβάλλον ἦλθον ὀπίσω παρὰ τὰς Ἀμαζόνας, .2 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 τὴν γῆν τὴν ὑμετέρην δηλησαμένας πολλά. .3 ἀλλ᾽ ἐπείτε ἀξιοῦτε ἡμέας γυναῖκας ἔχειν, τάδε ποιέετε ἅμα ἡμῖν· φέρετε ἐξαναστέωμεν ἐκ τῆς γῆς τῆσδε καὶ περήσαντες Τάναϊν ποταμὸν οἰκέωμεν.’ ἐπείθοντο καὶ ταῦτα οἱ νεηνίσκοι. 116 1 διαβάντες δὲ τὸν Τάναϊν ὡδοιπόρεον πρὸς ἥλιον ἀνίσχοντα τριῶν μὲν ἡμερέων ἀπὸ τοῦ Τανάιδος ὁδόν, τριῶν δὲ ἀπὸ τῆς λίμνης τῆς Μαιήτιδος πρὸς βορῆν ἄνεμον. ἀπικόμενοι δὲ ἐς τοῦτον τὸν χῶρον, ἐν τῷ νῦν κατοίκηνται, οἴκησαν τοῦτον. .2 καὶ διαίτῃ ἀπὸ τούτου χρέωνται τῇ παλαιῇ τῶν Σαυροματέων αἱ γυναῖκες καὶ ἐπὶ θήρην ἐπ᾽ ἵππων ἐκφοιτῶσαι ἅμα τοῖσι ἀνδράσι καὶ χωρὶς τῶν ἀνδρῶν καὶ ἐς πόλεμον φοιτῶσαι καὶ στολὴν τὴν αὐτὴν τοῖσι ἀνδράσι φορέουσαι. 117 φωνῇ δὲ οἱ Σαυρομάται νομίζουσι Σκυθικῇ σολοικίζοντες αὐτῇ ἀπὸ τοῦ ἀρχαίου, ἐπεὶ οὐ χρηστῶς ἐξέμαθον αὐτὴν αἱ Ἀμαζόνες. τὰ περὶ γάμων δὲ ὧδέ σφι διακέεται· οὐ γαμέεται παρθένος οὐδεμία πρὶν ἂν τῶν πολεμίων ἄνδρα ἀποκτείνῃ. αἱ δέ τινες αὐτέων καὶ τελευτῶσι γηραιαὶ πρὶν γήμασθαι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι.

It is reported of the Sauromatae, that when the Greeks fought with the Amazons, whom the Scythians call Oior-pata or "man-slayers," as it may be rendered, Oior being Scythic for "man," and pata for "to slay" - It is reported, I say, that the Greeks after gaining the battle of the Thermodon, put to sea, taking with them on board three of their vessels all the Amazons whom they had made prisoners; and that these women upon the voyage rose up against the crews, and massacred them to a man. As however they were quite strange to ships, and did not know how to use either rudder, sails, or oars, they were carried, after the death of the men, where the winds and the waves listed. At last they reached the shores of the Palus Maeotis and came to a place called Cremni or "the Cliffs," which is in the country of the free Scythians. Here they went ashore, and proceeded by land towards the inhabited regions; the first herd of horses which they fell in with they seized, and mounting upon their backs, fell to plundering the Scythian territory. The Scyths could not tell what to make of the attack upon them - the dress, the language, the nation itself, were alike unknown whence the enemy had come even, was a marvel. Imagining, however, that they were all men of about the same age, they went out against them, and fought a battle. Some of the bodies of the slain fell into their hands, whereby they discovered the truth. Hereupon they deliberated, and made a resolve to kill no more of them, but to send against them a detachment of their youngest men, as near as they could guess equal to the women in number, with orders to encamp in their neighbourhood, and do as they saw them do - when the Amazons advanced against them, they were to retire, and avoid a fight - when they halted, the young men were to approach and pitch their camp near the camp of the enemy. All this they did on account of their strong desire to obtain children from so notable a race. So the youths departed, and obeyed the orders which had been given them. The Amazons soon found out that they had not come to do them any harm; and so they on their part ceased to offer the Scythians any molestation. And now day after day the camps approached nearer to one another; both parties led the same life, neither having anything but their arms and horses, so that they were forced to support themselves by hunting and pillage. At last an incident brought two of them together - the man easily gained the good graces of the woman, who bade him by signs (for they did not understand each other's language) to bring a friend the next day to the spot where they had met - promising on her part to bring with her another woman. He did so, and the woman kept her word. When the rest of the youths heard what had taken place, they also sought and gained the favour of the other Amazons. The two camps were then joined in one, the Scythians living with the Amazons as their wives; and the men were unable to learn the tongue of the women, but the women soon caught up the tongue of the men. When they could thus understand one another, the Scyths addressed the Amazons in these words - "We have parents, and properties, let us therefore give up this mode of life, and return to our nation, and live with them. You shall be our wives there no less than here, and we promise you to have no others." But the Amazons said - "We could not live with your women - our customs are quite different from theirs. To draw the bow, to hurl the javelin, to bestride the horse, these are our arts of womanly employments we know nothing. Your women, on the contrary, do none of these things; but stay at home in their waggons, engaged in womanish tasks, and never go out to hunt, or to do anything. We should never agree together. But if you truly wish to keep us as your wives, and would conduct yourselves with strict justice towards us, go you home to your parents, bid them give you your inheritance, and then come back to us, and let us and you live together by ourselves." The youths approved of the advice, and followed it. They went and got the portion of goods which fell to them, returned with it, and rejoined their wives, who then addressed them in these words following:- "We are ashamed, and afraid to live in the country where we now are. Not only have we stolen you from your fathers, but we have done great damage to Scythia by our ravages. As you like us for wives, grant the request we make of you. Let us leave this country together, and go and dwell beyond the Tanais." Again the youths complied. Crossing the Tanais they journeyed eastward a distance of three days' march from that stream, and again northward a distance of three days' march from the Palus Maeotis. Here they came to the country where they now live, and took up their abode in it. The women of the Sauromatae have continued from that day to the present to observe their ancient customs, frequently hunting on horseback with their husbands, sometimes even unaccompanied; in war taking the field; and wearing the very same dress as the men. The Sauromatae speak the language of Scythia, but have never talked it correctly, because the Amazons learnt it imperfectly at the first. Their marriage-law lays it down that no girl shall wed till she has killed a man in battle. Sometimes it happens that a woman dies unmarried at an advanced age, having never been able in her whole lifetime to fulfil the condition.

118 Ἐπὶ τούτων ὦν τῶν καταλεχθέντων ἐθνέων τοὺς βασιλέας ἁλισμένους ἀπικόμενοι τῶν Σκυθέων οἱ ἄγγελοι ἔλεγον ἐκδιδάσκοντες ὡς ὁ Πέρσης, ἐπειδή οἱ τὰ ἐν τῇ ἠπείρῳ τῇ ἑτέρῃ πάντα κατέστραπται, γέφυραν ζεύξας ἐπὶ τῷ αὐχένι τοῦ Βοσπόρου διαβέβηκε ἐς τήνδε τὴν ἤπειρον, διαβὰς δὲ καὶ καταστρεψάμενος Θρήικας γεφυροῖ ποταμὸν Ἴστρον, βουλόμενος καὶ τάδε πάντα ὑπ᾽ ἑωυτῷ ποιήσασθαι. "Ὑμεῖς ὦν μηδενὶ τρόπῳ ἐκ τοῦ μέσου κατήμενοι περιίδητε ἡμέας διαφθαρέντας, ἀλλὰ τὠυτὸ νοήσαντες ἀντιάζωμεν τὸν ἐπιόντα. Οὐκ ὦν ποιήσετε ταῦτα; Ἡμεῖς μὲν πιεζόμενοι ἢ ἐκλείψομεν τὴν χώρην ἢ μένοντες ὁμολογίῃ χρησόμεθα· τί γὰρ πάθωμεν μὴ βουλομένων ὑμέων τιμωρέειν; Ὑμῖν δὲ οὐδὲν ἐπὶ τούτῳ ἔσται ἐλαφρότερον· ἥκει γὰρ ὁ Πέρσης οὐδέν τι μᾶλλον ἐπ᾽ ἡμέας ἢ οὐ καὶ ἐπ᾽ ὑμέας, οὐδέ οἱ καταχρήσει ἡμέας καταστρεψαμένῳ ὑμέων ἀπέχεσθαι. Μέγα δὲ ὑμῖν λόγων τῶνδε μαρτύριον ἐρέομεν· εἰ γὰρ ἐπ᾽ ἡμέας μούνους ἐστρατηλάτεε ὁ Πέρσης τείσασθαι τῆς πρόσθε δουλοσύνης βουλόμενος, χρῆν αὐτὸν πάντων τῶν ἄλλων ἀπεχόμενον ἰέναι οὕτω ἐπὶ τὴν ἡμετέρην· καὶ ἂν ἐδήλου πᾶσι ὡς ἐπὶ Σκύθας ἐλαύνει καὶ οὐκ ἐπὶ τοὺς ἄλλους. Νῦν δὲ ἐπείτε τάχιστα διέβη <ἐς> τήνδε τὴν ἤπειρον, τοὺς αἰεὶ ἐμποδὼν γινομένους ἡμεροῦται πάντας· τούς τε δὴ ἄλλους ἔχει ὑπ᾽ ἑωυτῷ Θρήικας καὶ δὴ καὶ τοὺς ἡμῖν ἐόντας πλησιοχώρους Γέτας."

The envoys of the Scythians, on being introduced into the presence of the kings of these nations, who were assembled to deliberate, made it known to them that the Persian, after subduing the whole of the other continent, had thrown a bridge over the strait of the Bosphorus, and crossed into the continent of Europe, where he had reduced the Thracians, and was now making a bridge over the Ister, his aim being to bring under his sway all Europe also. "Stand ye not aloof then from this contest," they went on to say, "look not on tamely while we are perishing - but make common cause with us, and together let us meet the enemy. If ye refuse, we must yield to the pressure, and either quit our country, or make terms with the invaders. For what else is left for us to do, if your aid be withheld from us? The blow, be sure, will not light on you more gently upon this account. The Persian comes against you no less than against us: and will not be content, after we are conquered, to leave you in peace. We can bring strong proof of what we here advance. Had the Persian leader indeed come to avenge the wrongs which he suffered at our hands when we enslaved his people, and to war on us only, he would have been bound to march straight upon Scythia, without molesting any nation by the way. Then it would have been plain to all that Scythia alone was aimed at. But now, what has his conduct been? From the moment of his entrance into Europe, he has subjugated without exception every nation that lay in his path. All the tribes of the Thracians have been brought under his sway, and among them even our next neighbours, the Getae."

119 Ταῦτα Σκυθέων ἐπαγγελλομένων ἐβουλεύοντο οἱ βασιλέες οἱ ἀπὸ τῶν ἐθνέων ἥκοντες, καί σφεων ἐσχίσθησαν αἱ γνῶμαι. Ὁ μὲν 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 πολέ μου, τούτων δεόμενοι τῶν νῦν δέεσθε λέγειν τε ἂν ἐφαίνεσθε ἡμῖν ὀρθά, καὶ ἡμεῖς ὑπακούσαντες τὠυτὸ ἂν ὑμῖν ἐπρήσ σομεν. 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 ἐπὶ τὴν ἡμετέρην ἄρξῃ τε ἀδικέων, καὶ ἡμεῖς ἀπωσόμεθα. Μέχρι δὲ τοῦτο ἴδωμεν, μενέομεν παρ᾽ ἡμῖν αὐτοῖσι· ἥκειν γὰρ δοκέομεν οὐκ ἐπ᾽ ἡμέας Πέρσας, ἀλλ᾽ ἐπὶ τοὺς αἰτίους τῆς ἀδικίης γενομέ νους."

The assembled princes of the nations, after hearing all that the Scythians had to say, deliberated. At the end opinion was divided - the kings of the Geloni, Budini, and Sauromatae were of accord, and pledged themselves to give assistance to the Scythians; but the Agathyrsian and Neurian princes, together with the sovereigns of the Androphagi, the Melanchaeni, and the Tauri, replied to their request as follows:- "If you had not been the first to wrong the Persians, and begin the war, we should have thought the request you make just; - we should then have complied with your wishes, and joined our arms with yours. Now, however, the case stands thus - you, independently of us, invaded the land of the Persians, and so long as God gave you the power, lorded it over them: raised up now by the same God, they are come to do to you the like. We, on our part, did no wrong to these men in the former war, and will not be the first to commit wrong now. If they invade our land, and begin aggressions upon us, we will not suffer them; but, till we see this come to pass, we will remain at home. For we believe that the Persians are not come to attack us, but to punish those who are guilty of first injuring them."

120 Ταῦτα ὡς ἀπενειχθέντα ἐπύθοντο οἱ Σκύθαι, ἐβουλεύοντο ἰθυμαχίην μὲν μηδεμίαν ποιέεσθαι ἐκ τοῦ ἐμφανέος, ὅτε δή σφι οὗτοί γε σύμμαχοι οὐ προσεγίνοντο, ὑπεξιόντες δὲ καὶ ὑπεξελαύνοντες τὰ φρέατα τὰ παρεξίοιεν αὐτοὶ καὶ τὰς κρήνας συγχοῦν, τὴν ποίην τε ἐκ τῆς γῆς ἐκτρίβειν, διχοῦ σφέας διελόντες. Καὶ πρὸς μὲν τὴν μίαν τῶν μοιρέων, τῆς ἐβασίλευε Σκώπασις, προσχωρέειν Σαυρομάτας· τούτους μὲν δὴ ὑπάγειν, ἢν ἐπὶ τοῦτο τράπηται ὁ Πέρσης, ἰθὺ Τανάϊδος ποταμοῦ παρὰ τὴν Μαιῆτιν λίμνην ὑποφεύ γοντας, ἀπελαύνοντός τε τοῦ Πέρσεω ἐπιόντας διώκειν. Αὕτη μέν σφι μία ἦν μοῖρα τῆς βασιληίης τεταγμένη ταύτην τὴν ὁδὸν ἥ περ εἴρηται. Τὰς δὲ δύο τῶν βασιληίων, τήν τε μεγάλην τῆς ἦρχε Ἰδάνθυρσος καὶ τὴν τρίτην τῆς ἐβασίλευε Τάξακις, συνελθούσας ἐς τὠυτὸ καὶ Γελωνῶν τε καὶ Βουδίνων προσγενομένων, ἡμέρης καὶ τούτους ὁδῷ προέχοντας τῶν Περσέων ὑπεξάγειν, ὑπιόντας τε καὶ ποιεῦντας τὰ βεβουλευμένα· πρῶτα μέν νυν ὑπάγειν σφέας ἰθὺ τῶν χωρέων τῶν ἀπειπαμένων τὴν σφετέρην συμ μαχίην, ἵνα καὶ τούτους ἐκπολεμώσωσι· (εἰ δὲ μὴ ἑκόντες γε ὑπέδυσαν τὸν πόλεμον τὸν πρὸς Πέρσας, ἀλλ᾽ ἀέκοντας ἐκπολεμώσεσθαι)· μετὰ δὲ τοῦτο ὑποστρέφειν ἐς τὴν σφε τέρην καὶ ἐπιχειρέειν, ἢν δὴ βουλευομένοισι δοκέῃ.

When this reply reached the Scythians, they resolved, as the neighbouring nations refused their alliance, that they would not openly venture on any pitched battle with the enemy, but would retire before them, driving off their herds, choking up all the wells and springs as they retreated, and leaving the whole country bare of forage. They divided themselves into three bands, one of which, namely, that commanded by Scopasis, it was agreed should be joined by the Sauromatae, and if the Persians advanced in the direction of the Tanais, should retreat along the shores of the Palus Maeotis and make for that river; while if the Persians retired, they should at once pursue and harass them. The two other divisions, the principal one under the command of Idanthyrsus, and the third, of which Taxacis was king, were to unite in one, and, joined by the detachments of the Geloni and Budini, were, like the others, to keep at the distance of a day's march from the Persians, falling back as they advanced, and doing the same as the others. And first, they were to take the direction of the nations which had refused to join the alliance, and were to draw the war upon them: that so, if they would not of their own free will engage in the contest, they might by these means be forced into it. Afterwards, it was agreed that they should retire into their own land, and, should it on deliberation appear to them expedient, join battle with the enemy.

121 Ταῦτα οἱ Σκύθαι βουλευσάμενοι ὑπηντίαζον τὴν Δαρείου στρα τιήν, προδρόμους ἀποστείλαντες τῶν ἱππέων τοὺς ἀρίστους. Τὰς δὲ ἁμάξας ἐν τῇσί σφι διαιτᾶτο τὰ τέκνα τε καὶ αἱ γυναῖκες πάσας καὶ τὰ πρόβατα πάντα, πλὴν ὅσα σφι ἐς φορβὴν ἱκανὰ ἦν, τοσαῦτα ὑπολιπόμενοι τὰ ἄλλα ἅμα τῇσι ἁμάξῃσι προέπεμψαν, ἐντειλάμενοι αἰεὶ τὸ πρὸς βορέω ἐλαύνειν.

When these measures had been determined on, the Scythians went out to meet the army of Darius, sending on in front as scouts the fleetest of their horsemen. Their waggons wherein their women and their children lived, and all their cattle, except such a number as was wanted for food, which they kept with them, were made to precede them in their retreat, and departed, with orders to keep marching, without change of course, to the north.

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 (πρὸς γὰρ τὴν μίαν τῶν μοιρέων ἴθυσαν) οἱ Πέρσαι ἐδίωκον πρὸς ἠῶ τε καὶ ἰθὺ Τανάϊδος. Διαβάντων δὲ τούτων τὸν Τάναϊν ποταμὸν οἱ Πέρσαι ἐπιδιαβάντες ἐδίωκον, ἐς ὃ τῶν Σαυροματέων τὴν χώρην διεξελθόντες ἀπίκοντο ἐς τὴν τῶν Βουδίνων.

The scouts of the Scythians found the Persian host advanced three days' march from the Ister, and immediately took the lead of them at the distance of a day's march, encamping from time to time, and destroying all that grow on the ground. The Persians no sooner caught sight of the Scythian horse than they pursued upon their track, while the enemy retired before them. The pursuit of the Persians was directed towards the single division of the Scythian army, and thus their line of march was eastward toward the Tanais. The Scyths crossed the river and the Persians after them, still in pursuit. in this way they passed through the country of the Sauromatae, and entered that of the Budini.

123 Ὅσον μὲν δὴ χρόνον οἱ Πέρσαι ἤισαν διὰ τῆς Σκυθικῆς καὶ τῆς Σαυρομάτιδος χώρης, οἱ δὲ εἶχον οὐδὲν σίνεσθαι, ἅτε τῆς χώρης ἐούσης χέρσου· ἐπείτε δὲ ἐς τὴν τῶν Βουδίνων χώρην ἐσέβαλον, 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, κεῖται 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 κεῖται τάδε· Λύκος, Ὄαρος, Τάναϊς, Σύργις.

As long as the march of the Persian army lay through the countries of the Scythians and Sauromatae, there was nothing which they could damage, the land being waste and barren; but on entering the territories of the Budini, they came upon the wooden fortress above mentioned, which was deserted by its inhabitants and left quite empty of everything. This place they burnt to the ground; and having so done, again pressed forward on the track of the retreating Scythians, till, having passed through the entire country of the Budini, they reached the desert, which has no inhabitants, and extends a distance of seven days' journey above the Budinian territory. Beyond this desert dwell the Thyssagetae, out of whose land four great streams flow. These rivers all traverse the country of the Maeotians, and fall into the Palus Maeotis. Their names are the Lycus, the Oarus, the Tanais, and the Syrgis.

124 Ἐπεὶ ὦν ὁ Δαρεῖος ἦλθε ἐς τὴν ἔρημον, παυσάμενος τοῦ δρόμου ἵδρυσε τὴν στρατιὴν ἐπὶ ποταμῷ Ὀάρῳ. Τοῦτο δὲ ποιήσας ὀκτὼ τείχεα ἐτείχεε μεγάλα, ἴσον ἀπ᾽ ἀλλήλων ἀπέχοντα, σταδίους ὡς ἑξήκοντα μάλιστά κῃ, τῶν ἔτι ἐς ἐμὲ τὰ ἐρείπια σόα ἦν. Ἐν ᾧ δὲ οὗτος πρὸς ταῦτα ἐτρέπετο, οἱ διωκόμενοι Σκύθαι περιελθόντες τὰ κατύπερθε ὑπέστρεφον ἐς τὴν Σκυθικήν. Ἀφανισθέντων δὲ τούτων τὸ παράπαν, ὡς οὐκέτι ἐφαντάζοντό σφι, οὕτω δὴ ὁ Δαρεῖος τείχεα μὲν ἐκεῖνα ἡμίεργα μετῆκε, αὐτὸς δὲ ὑποστρέψας ἤιε πρὸς ἑσπέρην, δοκέων τούτους τε πάντας τοὺς Σκύθας εἶναι καὶ πρὸς ἑσπέρην σφέας φεύγειν.

When Darius reached the desert, he paused from his pursuit, and halted his army upon the Oarus. Here he built eight large forts, at an equal distance from one another, sixty furlongs apart or thereabouts, the ruins of which were still remaining in my day. During the time that he was so occupied, the Scythians whom he had been following made a circuit by the higher regions, and re-entered Scythia. On their complete disappearance, Darius, seeing nothing more of them, left his forts half finished, and returned towards the west. He imagined that the Scythians whom he had seen were the entire nation, and that they had fled in that direction.

125 Ἐλαύνων δὲ τὴν ταχίστην τὸν στρατὸν ὡς ἐς τὴν Σκυθικὴν ἀπίκετο, ἐνέκυρσε ἀμφοτέρῃσι τῇσι μοίρῃσι τῶν Σκυθέων, ἐντυχὼν δὲ ἐδίωκε ὑπεκφέροντας ἡμέρης ὁδῷ. Καί, 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. Ἀγάθυρσοι δὲ ὁρῶντες 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 πειρή σονται ἐσβαλλόντες, σφίσι πρῶτα διαμαχήσονται. Ἀγά θυρσοι μὲν δὴ προείπαντες ταῦτα ἐβοήθεον ἐπὶ τοὺς οὔρους, ἐρύκειν ἐν νόῳ ἔχοντες τοὺς ἐπιόντας· Μελάγ χλαινοι δὲ καὶ Ἀνδροφάγοι καὶ Νευροὶ ἐσβαλόντων τῶν Περσέων ἅμα Σκύθῃσι οὔτε πρὸς ἀλκὴν ἐτρέποντο ἐπιλα θόμενοί τε τῆς ἀπειλῆς ἔφευγον αἰεὶ τὸ πρὸς βορέω ἐς τὴν ἔρημον τεταραγμένοι. Οἱ δὲ Σκύθαι ἐς μὲν τοὺς Ἀγαθύρσους οὐκέτι ἀπείπαντας ἀπικνέοντο, οἱ δὲ ἐκ τῆς Νευρίδος χώρης ἐς τὴν σφετέρην κατηγέοντο τοῖσι Πέρσῃσι.

He now quickened his march, and entering Scythia, fell in with the two combined divisions of the Scythian army, and instantly gave them chase. They kept to their plan of retreating before him at the distance of a day's march; and, he still following them hotly, they led him, as had been previously settled, into the territories of the nations that had refused to become their allies, and first of all into the country of the Melanchaeni. Great disturbance was caused among this people by the invasion of the Scyths first, and then of the Persians. So, having harassed them after this sort, the Scythians led the way into the land of the Androphagi, with the same result as before; and thence passed onwards into Neuris, where their coming likewise spread dismay among the inhabitants. Still retreating they approached the Agathyrsi; but this people, which had witnessed the flight and terror of their neighbours, did not wait for the Scyths to invade them, but sent a herald to forbid them to cross their borders, and to forewarn them, that, if they made the attempt, it would be resisted by force of arms. The Agathyrsi then proceeded to the frontier, to defend their country against the invaders. As for the other nations, the Melanchaeni, the Androphagi, and the Neuri, instead of defending themselves, when the Scyths and Persians overran their lands, they forgot their threats and fled away in confusion to the deserts lying towards the north. The Scythians, when the Agathyrsi forbade them to enter their country, refrained; and led the Persians back from the Neurian district into their own land.

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 στάς 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."

This had gone on so long, and seemed so interminable, that Darius at last sent a horseman to Idanthyrsus, the Scythian king, with the following message:- "Thou strange man, why dost thou keep on flying before me, when there are two things thou mightest do so easily? If thou deemest thyself able to resist my arms, cease thy wanderings and come, let us engage in battle. Or if thou art conscious that my strength is greater than thine - even so thou shouldest cease to run away - thou hast but to bring thy lord earth and water, and to come at once to a conference."

127 1. πρὸς ταῦτα ὁ Σκυθέων βασιλεὺς Ἰδάνθυρσος ἔλεγε τάδε· "οὕτω τὸ ἐμὸν ἔχει, ὦ Πέρσα· ἐγὼ οὐδένα κω ἀνθρώπων δείσας ἔφυγον οὔτε πρότερον οὔτε νῦν σὲ φεύγω· οὐδέ τι νεώτερόν εἰμι ποιήσας νῦν ἢ καὶ ἐν εἰρήνῃ ἐώθεα ποιέειν. 2. ὅ τι δὲ οὐκ αὐτίκα μάχομαί τοι, ἐγὼ καὶ τοῦτο σημανέω· ἡμῖν οὔτε ἄστεα οὔτε γῆ πεφυτευμένη ἔστι, τῶν πέρι δείσαντες μὴ ἁλώῃ ἢ καρῇ ταχύτερον ἂν ὑμῖν συμμίσγοιμεν ἐς μάχην· εἰ δὲ δέοι πάντως ἐς τοῦτο κατὰ τάχος ἀπικνέεσθαι, τυγχάνουσι ἡμῖν ἐόντες τάφοι πατρώιοι. 3. 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 συμμίξομέν τοι. 4. 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. τοῦτό ἐστι ἡ ἀπὸ Σκυθέων ῥῆσις."

To this message Idanthyrsus, the Scythian king, replied:- "This is my way, Persian. I never fear men or fly from them. I have not done so in times past, nor do I now fly from thee. There is nothing new or strange in what I do; I only follow my common mode of life in peaceful years. Now I will tell thee why I do not at once join battle with thee. We Scythians have neither towns nor cultivated lands, which might induce us, through fear of their being taken or ravaged, to be in any hurry to fight with you. If, however, you must needs come to blows with us speedily, look you now, there are our fathers' tombs - seek them out, and attempt to meddle with them - then ye shall see whether or no we will fight with you. Till ye do this, be sure we shall not join battle, unless it pleases us. This is my answer to the challenge to fight. As for lords, I acknowledge only Jove my ancestor, and Vesta, the Scythian queen. Earth and water, the tribute thou askedst, I do not send, but thou shalt soon receive more suitable gifts. Last of all, in return for thy calling thyself my lord, I say to thee, 'Go weep.'" (This is what men mean by the Scythian mode of speech.) So the herald departed, bearing this message to Darius.

128 Ὁ μὲν δὴ κῆρυξ οἰχώκεε ἀγγελέων ταῦτα Δαρείῳ, οἱ δὲ Σκυθέων βασιλέες ἀκούσαντες τῆς δουλοσύνης τὸ οὔνομα ὀργῆς ἐπλήσθησαν. Τὴν μὲν δὴ μετὰ Σαυροματέων μοῖραν ταχθεῖσαν, τῆς ἦρχε Σκώπασις, πέμπουσι Ἴωσι κελεύοντες ἐς λόγους ἀπικέσθαι, τούτοισι οἳ τὸν Ἴστρον ἐζευγμένον ἐφρούρεον· αὐτῶν δὲ τοῖσι ὑπολειπομένοισι ἔδοξε πλανᾶν μὲν μηκέτι Πέρσας, σῖτα δὲ ἑκάστοτε ἀναιρεομένοισι ἐπιτίθεσθαι. Νωμῶντες ὦν σῖτα ἀναιρεομένους τοὺς Δαρείου ἐποίευν τὰ βεβουλευμένα. Ἡ μὲν δὴ ἵππος τὴν ἵππον αἰεὶ τρέπεσκε ἡ τῶν Σκυθέων, οἱ δὲ τῶν Περσέων ἱππόται φεύγοντες ἐσέπιπτον ἐς τὸν πεζόν, ὁ δὲ πεζὸς ἂν ἐπεκούρεε· οἱ δὲ Σκύθαι ἐσαράξαντες τὴν ἵππον ὑπέσ τρεφον, τὸν πεζὸν φοβεόμενοι. Ἐποιεῦντο δὲ καὶ τὰς νύκτας παραπλησίας προσβολὰς οἱ Σκύθαι.

When the Scythian kings heard the name of slavery they were filled with rage, and despatched the division under Scopasis to which the Sauromatae were joined, with orders that they should seek a conference with the Ionians, who had been left at the Ister to guard the bridge. Meanwhile the Scythians who remained behind resolved no longer to lead the Persians hither and thither about their country, but to fall upon them whenever they should be at their meals. So they waited till such times, and then did as they had determined. In these combats the Scythian horse always put to flight the horse of the enemy; these last, however, when routed, fell back upon their foot, who never failed to afford them support; while the Scythians, on their side, as soon as they had driven the horse in, retired again, for fear of the foot. By night too the Scythians made many similar attacks.

129 Τὸ δὲ τοῖσι Πέρσῃσί τε ἦν σύμμαχον καὶ τοῖσι Σκύθῃσι ἀντίξοον ἐπιτιθεμένοισι τῷ Δαρείου στρατοπέδῳ, θῶμα μέγιστον ἐρέω, τῶν τε ὄνων ἡ φωνὴ καὶ τῶν ἡμιόνων τὸ εἶδος. Οὔτε γὰρ ὄνον οὔτε ἡμίονον γῆ ἡ Σκυθικὴ φέρει, ὡς καὶ πρότερόν μοι δεδήλωται· οὐδὲ ἔστι ἐν τῇ Σκυθικῇ πάσῃ χώρῃ τὸ παράπαν οὔτε ὄνος οὔτε ἡμίονος διὰ τὰ ψύχεα. Ὑβρίζοντες ὦν οἱ ὄνοι ἐτάρασσον τὴν ἵππον τῶν Σκυθέων· πολλάκις δὲ ἐπελαυνόντων ἐπὶ τοὺς Πέρσας μεταξὺ ὅκως ἀκούσειαν οἱ ἵπποι τῶν ὄνων τῆς φωνῆς, ἐταράσσοντό τε ὑποστρεφόμενοι καὶ ἐν θώματι ἔσκον, ὀρθὰ ἱστάντες τὰ ὦτα, ἅτε οὔτε ἀκούσαντες πρότερον φωνῆς τοιαύτης οὔτε ἰδόντες τὸ εἶδος. Ταῦτα μέν νυν ἐπὶ σμικρόν τι ἐφέροντο τοῦ πολέμου.

There was one very strange thing which greatly advantaged the Persians, and was of equal disservice to the Scyths, in these assaults on the Persian camp. This was the braying of the asses and the appearance of the mules. For, as I observed before, the land of the Scythians produces neither ass nor mule, and contains no single specimen of either animal, by reason of the cold. So, when the asses brayed, they frightened the Scythian cavalry; and often, in the middle of a charge, the horses, hearing the noise made by the asses, would take fright and wheel round, pricking up their ears, and showing astonishment. This was owing to their having never heard the noise, or seen the form, of the animal before: and it was not without some little influence on the progress of the war.

130 Οἱ δὲ Σκύθαι ὅκως τοὺς Πέρσας ἴδοιεν τεθορυβημένους, ἵνα παραμένοιέν τε ἐπὶ πλέω χρόνον ἐν τῇ Σκυθικῇ καὶ παραμένοντες ἀνιῴατο τῶν πάντων ἐπιδευέες ἐόντες, ἐποίευν τοιάδε· ὅκως τῶν προβάτων τῶν σφετέρων αὐτῶν καταλίποιεν μετὰ τῶν νομέων, αὐτοὶ ἂν ὑπεξήλαυνον ἐς ἄλλον χῶρον· οἱ δὲ ἂν Πέρσαι ἐπελθόντες λάβεσκον τὰ πρόβατα καὶ λαβόντες ἐπηείροντο ἂν τῷ πεποιημένῳ.

The Scythians, when they perceived signs that the Persians were becoming alarmed, took steps to induce them not to quit Scythia, in the hope, if they stayed, of inflicting on them the greater injury, when their supplies should altogether fail. To effect this, they would leave some of their cattle exposed with the herdsmen, while they themselves moved away to a distance: the Persians would make a foray, and take the beasts, whereupon they would be highly elated.

131 Πολλάκις δὲ τοιούτου γενομένου τέλος Δαρεῖός τε ἐν ἀπορίῃσι εἴχετο καὶ οἱ Σκυθέων βασιλέες μαθόντες τοῦτο ἔπεμπον κήρυκα δῶρα Δαρείῳ φέροντα ὄρνιθά τε καὶ μῦν καὶ βάτραχον καὶ ὀϊστοὺς πέντε. Πέρσαι δὲ τὸν φέροντα τὰ δῶρα ἐπειρώτων τὸν νόον τῶν διδομένων· ὁ δὲ οὐδὲν ἔφη οἱ ἐπεστάλθαι ἄλλο ἢ δόντα τὴν ταχίστην ἀπαλλάσ σεσθαι· αὐτοὺς δὲ τοὺς Πέρσας ἐκέλευε, εἰ σοφοί εἰσι, γνῶναι τὸ θέλει τὰ δῶρα λέγειν. Ταῦτα ἀκούσαντες οἱ Πέρσαι ἐβουλεύοντο.

This they did several times, until at last Darius was at his wits' end; hereon the Scythian princes, understanding how matters stood, despatched a herald to the Persian camp with presents for the king: these were, a bird, a mouse, a frog, and five arrows. The Persians asked the bearer to tell them what these gifts might mean, but he made answer that he had no orders except to deliver them, and return again with all speed. If the Persians were wise, he added, they would find out the meaning for themselves. So when they heard this, they held a council to consider the matter.

132 Δαρείου μέν νυν ἡ γνώμη ἦν Σκύθας ἑωυτῷ διδόναι σφέας τε αὐτοὺς καὶ γῆν τε καὶ ὕδωρ, εἰκάζων τῇδε, ὡς μῦς μὲν ἐν γῇ γίνεται καρπὸν τὸν αὐτὸν ἀνθρώπῳ σιτεόμενος, βάτραχος δὲ ἐν ὕδατι, ὄρνις δὲ μάλιστα ἔοικε ἵππῳ, τοὺς δὲ ὀϊστοὺς ὡς τὴν ἑωυτῶν ἀλκὴν παραδιδοῦσι. Αὕτη μὲν Δαρείῳ ἀπεδέδεκτο ἡ γνώμη, συνεστήκεε δὲ ταύτῃ τῇ γνώμῃ ἡ Γωβρύεω, τῶν ἀνδρῶν τῶν ἑπτὰ ἑνὸς τῶν τὸν μάγον κατελόντων, εἰκάζοντος τὰ δῶρα λέγειν· "Ἢν μὴ ὄρνιθες γενόμενοι ἀναπτῆσθε ἐς τὸν οὐρανόν, ὦ Πέρσαι, ἢ μύες γενόμενοι κατὰ τῆς γῆς καταδύητε, ἢ βάτραχοι γενόμενοι ἐς τὰς λίμνας ἐσπηδήσητε, οὐκ ἀπονοστήσετε ὀπίσω ὑπὸ τῶνδε τῶν τοξευμάτων βαλλόμενοι." Πέρσαι μὲν δὴ οὕτω τὰ δῶρα εἴκαζον.

Darius gave it as his opinion that the Scyths intended a surrender of themselves and their country, both land and water, into his hands. This he conceived to be the meaning of the gifts, because the mouse is an inhabitant of the earth, and eats the same food as man, while the frog passes his life in the water; the bird bears a great resemblance to the horse, and the arrows might signify the surrender of all their power. To the explanation of Darius, Gobryas, one of the seven conspirators against the Magus, opposed another which was as follows:- "Unless, Persians, ye can turn into birds and fly up into the sky, or become mice and burrow under the ground, or make yourselves frogs, and take refuge in the fens, ye will never make escape from this land, but die pierced by our arrows. Such were meanings which the Persians assigned to the gifts.

133 ἡ δὲ Σκυθέων μία μοῖρα ἡ ταχθεῖσα πρότερον μὲν παρὰ τὴν Μαιῆτιν λίμνην φρουρέειν, τότε δὲ ἐπὶ τὸν Ἴστρον Ἴωσι ἐς λόγους ἐλθεῖν, ὡς ἀπίκετο ἐπὶ τὴν γέφυραν, ἔλεγε τάδε· "ἄνδρες Ἴωνες, ἐλευθερίην ἥκομεν ὑμῖν φέροντες, ἤν πέρ γε ἐθέλητε ἐσακούειν. Πυνθανόμεθα γὰρ Δαρεῖον ἐντείλασθαι ὑμῖν ἑξήκοντα ἡμέρας μούνας φρουρήσαντας τὴν γέφυραν, αὐτοῦ μὴ παραγενομένου ἐν τούτῳ τῷ χρόνῳ, ἀπαλλάσσεσθαι ἐς τὴν ὑμετέρην. νῦν ὦν ὑμεῖς τάδε ποιεῦντες ἐκτὸς μὲν ἔσεσθε πρὸς ἐκείνου αἰτίης, ἐκτὸς δὲ πρὸς ἡμέων· τὰς προκειμένας ἡμέρας παραμείναντες τὸ ἀπὸ τούτου ἀπαλλάσσεσθε." οὗτοι μέν νυν ὑποδεξαμένων Ἰώνων ποιήσειν ταῦτα ὀπίσω τὴν ταχίστην ἠπείγοντο.

The single division of the Scyths, which in the early part of the war had been appointed to keep guard about the Palus Maeotis, and had now been sent to get speech of the Ionians stationed at the Ister, addressed them, on reaching the bridge, in these words - "Men of Ionia, we bring you freedom, if ye will only do as we recommend. Darius, we understand, enjoined you to keep your guard here at this bridge just sixty days; then, if he did not appear, you were to return home. Now, therefore, act so as to be free from blame, alike in his sight, and in ours. Tarry here the appointed time, and at the end go your ways." Having said this, and received a promise from the Ionians to do as they desired, the Scythians hastened back with all possible speed.

134 Πέρσῃσι δὲ μετὰ τὰ δῶρα [τὰ] ἐλθόντα Δαρείῳ ἀντετάχ θησαν 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 δέ σφεας τὸν λαγὸν διώκοντας εἶπε ἄρα πρὸς τούς περ ἐώθεε καὶ τὰ ἄλλα λέγειν· "Οὗτοι ὧνδρες ἡμέων πολλὸν καταφρονέουσι, καί μοι νῦν φαίνεται Γωβρύης 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 Γωβρύης 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 δόξαι τὸ ἡμέας οἷόν τε ἔσται ἐξεργάσασθαι."

After the sending of the gifts to Darius, the part of the Scythian army which had not marched to the Ister, drew out in battle array horse and foot against the Persians, and seemed about to come to an engagement. But as they stood in battle array, it chanced that a hare started up between them and the Persians, and set to running; when immediately all the Scyths who saw it, rushed off in pursuit, with great confusion and loud cries and shouts. Darius, hearing the noise, inquired the cause of it, and was told that the Scythians were all engaged in hunting a hare. On this he turned to those with whom he was wont to converse, and said:- "These men do indeed despise us utterly: and now I see that Gobryas was right about the Scythian gifts. As, therefore, his opinion is now mine likewise, it is time we form some wise plan whereby we may secure ourselves a safe return to our homes." "Ah! sire," Gobryas rejoined, "I was well nigh sure, ere I came here, that this was an impracticable race - since our coming I am yet more convinced of it, especially now that I see them making game of us. My advice is, therefore, that, when night falls, we light our fires as we are wont to do at other times, and leaving behind us on some pretext that portion of our army which is weak and unequal to hardship, taking care also to leave our asses tethered, retreat from Scythia, before our foes march forward to the Ister and destroy the bridge, or the Ionians come to any resolution which may lead to our ruin."

135 Γωβρύης μὲν ταῦτα συνεβούλευε· μετὰ δὲ νύξ τε ἐγένετο καὶ Δαρεῖος ἐχρᾶτο τῇ γνώμῃ ταύτῃ· τοὺς μὲν καματηροὺς τῶν ἀνδρῶν καὶ τῶν ἦν ἐλάχιστος ἀπολλυμένων λόγος, καὶ τοὺς ὄνους πάντας καταδήσας κατέλιπε αὐτοῦ ταύτῃ ἐν τῷ στρατοπέδῳ. 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 δ᾽ ἐ<πὶ> τῆσδε δηλαδή, <ὡς> αὐτὸς μὲν σὺν τῷ καθαρῷ τοῦ στρατοῦ ἐπιθήσεσθαι μέλλοι τοῖσι Σκύθῃσι, οὗτοι δὲ τὸ στρατόπεδον τοῦτον τὸν χρόνον ῥυοίατο. Ταῦτα τοῖσι ὑπολειπομένοισι ὑπερθέμενος ὁ Δαρεῖος καὶ πυρὰ ἐκκαύσας τὴν ταχίστην ἠπείγετο 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.

So Gobryas advised; and when night came, Darius followed his counsel, and leaving his sick soldiers, and those whose loss would be of least account, with the asses also tethered about the camp, marched away. The asses were left that their noise might be heard: the men, really because they were sick and useless, but under the pretence that he was about to fall upon the Scythians with the flower of his troops, and that they meanwhile were to guard his camp for him. Having thus declared his plans to the men whom he was deserting, and having caused the fires to be lighted, Darius set forth, and marched hastily towards the Ister. The asses, aware of the departure of the host, brayed louder than ever; and the Scythians, hearing the sound, entertained no doubt of the Persians being still in the same place.

136 Ἡμέρης δὲ γενομένης γνόντες οἱ ὑπολειφθέντες ὡς προδεδομένοι εἶεν ὑπὸ Δαρείου χεῖράς τε προετείνοντο τοῖσι Σκύθῃσι καὶ ἔλεγον τὰ κατήκοντα· οἱ 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 τετμημένων [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. Ἀλλ᾽ 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 παρα στησόμεθα οὕτω ὥστε ἐπὶ μηδαμοὺς ἔτι ἀνθρώπους αὐτὸν στρατεύσεσθαι."

When day dawned, the men who had been left behind, perceiving that they were betrayed by Darius, stretched out their hands towards the Scythians, and spoke as. befitted their situation. The enemy no sooner heard, than they quickly joined all their troops in one, and both portions of the Scythian army - alike that which consisted of a single division, and that made up of two - accompanied by all their allies, the Sauromatae, the Budini, and the Geloni, set off in pursuit, and made straight for the Ister. As, however, the Persian army was chiefly foot, and had no knowledge of the routes, which are not cut out in Scythia; while the Scyths were all horsemen and well acquainted with the shortest way; it so happened that the two armies missed one another, and the Scythians, getting far ahead of their adversaries, came first to the bridge. Finding that the Persians were not yet arrived, they addressed the Ionians, who were aboard their ships, in these words:- "Men of Ionia, the number of your days is out, and ye do wrong to remain. Fear doubtless has kept you here hitherto: now, however, you may safely break the bridge, and hasten back to your homes, rejoicing that you are free, and thanking for it the gods and the Scythians. Your former lord and master we undertake so to handle, that he will never again make war upon any one."

137 Πρὸς ταῦτα Ἴωνες ἐβουλεύοντο. Μιλτιά δεω μὲν δὴ τοῦ Ἀθηναίου, στρατηγέοντος καὶ τυραν νεύοντος 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 οἷός τε ἔσεσθαι ἄρχειν οὔτε ἄλλον οὐδένα οὐδαμῶν· βουλήσεσθαι γὰρ ἑκάστην τῶν πολίων δημοκρατέεσθαι μᾶλλον ἢ τυραν νεύεσθαι. Ἱστιαίου δὲ γνώμην ταύτην ἀποδεικνυμένου αὐτίκα πάντες ἦσαν τετραμμένοι [πρὸς ταύτην τὴν γνώμην], πρότερον τὴν Μιλτιάδεω αἱρεόμενοι.

The Ionians now held a council. Miltiades the Athenian, who was king of the Chersonesites upon the Hellespont, and their commander at the Ister, recommended the other generals to do as the Scythians wished, and restore freedom to Ionia. But Histiaeus the Milesian opposed this advice. "It is through Darius," he said, "that we enjoy our thrones in our several states. If his power be overturned, I cannot continue lord of Miletus, nor ye of your cities. For there is not one of them which will not prefer democracy to kingly rule." Then the other captains, who, till Histiaeus spoke, were about to vote with Miltiades, changed their minds, and declared in favour of the last speaker.

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 Ἀριστα γόρης Κυζικηνὸς καὶ Ἀρίστων Βυζάντιος· οὗτοι μὲν ἦσαν οἱ ἐξ Ἑλλησπόντου· ἀπ᾽ 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.

The following were the voters on this occasion - all of them men who stood high in the esteem of the Persian king: the tyrants of the Hellespont - Daphnis of Abydos, Hippoclus of Lampsacus, Herophantus of Parium, Metrodorus of Proconnesus, Aristagoras of Cyzicus, and Ariston of Byzantium; the Ionian princes - Strattis of Chios, Aeaces of Samos, Laodamas of Phocaea, and Histiaeus of Miletus, the man who had opposed Miltiades. Only one Aeolian of note was present, to wit, Aristagoras of Cyme.

139 Οὗτοι ὦν ἐπείτε τὴν Ἱστιαίου αἱρέοντο γνώμην, ἔδοξέ 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 Σκύθῃσί ἐστι 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 ἀπ᾽ ὑμέων ἡμῖν χρηστῶς ὁδοῦται καὶ τὰ ἀπ᾽ ἡμέων ἐς ὑμέας ἐπιτη δέως 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 τείσασθαι οὕτω ὡς κείνους πρέπει."

Having resolved to follow the advice of Histiaeus, the Greek leaders further determined to speak and act as follows. In order to appear to the Scythians to be doing something, when in fact they were doing nothing of consequence, and likewise to prevent them from forcing a passage across the Ister by the bridge, they resolved to break up the part of the bridge which abutted on Scythia, to the distance of a bowshot from the river bank; and to assure the Scythians, while the demolition was proceeding, that there was nothing which they would not do to pleasure them. Such were the additions made to the resolution of Histiaeus; and then Histiaeus himself stood forth and made answer to the Scyths in the name of all the Greeks:- "Good is the advice which ye have brought us, Scythians, and well have ye done to come here with such speed. Your efforts have now put us into the right path; and our efforts shall not be wanting to advance your cause. Your own eyes see that we are engaged in breaking the bridge; and, believe us, we will work zealously to procure our own freedom. Meantime, while we labour here at our task, be it your business to seek them out, and, when found, for our sakes, as well as your own, to visit them with the vengeance which they so well deserve."

140 Σκύθαι μὲν τὸ δεύτερον Ἴωσι πιστεύσαντες λέγειν ἀληθέα ὑπέστρεφον ἐπὶ ζήτησιν τῶν Περσέων καὶ ἡμάρτανον πάσης τῆς ἐκείνων διεξόδου. Αἴτιοι δὲ τούτου αὐτοὶ οἱ Σκύθαι ἐγένοντο, τὰς νομὰς τῶν ἵππων τὰς ταύτῃ διαφθείραντες καὶ τὰ ὕδατα συγχώσαντες· εἰ γὰρ ταῦτα μὴ ἐποίησαν, παρεῖχε ἄν σφι, εἰ ἐβούλοντο, εὐπετέως ἐξευ ρεῖν τοὺς Πέρσας· νῦν δὲ τά σφι ἐδόκεε ἄριστα βεβουλεῦσθαι, κατὰ ταῦτα ἐσφάλησαν. Σκύθαι μέν νυν τῆς σφετέρης χώρης τῇ χιλός τε τοῖσι ἵπποισι καὶ ὕδατα ἦν, ταύτῃ διεξιόντες ἐδίζηντο τοὺς ἀντιπολεμίους, δοκέοντες καὶ ἐκείνους διὰ τοιούτων τὴν ἀπόδρησιν ποιέεσθαι· οἱ δὲ δὴ Πέρσαι τὸν πρότερον ἑωυτῶν γενόμενον στίβον, τοῦτον φυλάσσοντες ἤισαν καὶ οὕτω μόγις εὗρον τὸν πόρον. Οἷα δὲ νυκτός τε ἀπικόμενοι καὶ λελυμένης τῆς γεφύρης ἐντυχόντες ἐς πᾶσαν ἀρρωδίην ἀπίκοντο μή σφεας οἱ Ἴωνες ἔωσι ἀπολελοιπότες.

Again the Scyths put faith in the promises of the Ionian chiefs, and retraced their steps, hoping to fall in with the Persians. They missed, however, the enemy's whole line of march; their own former acts being to blame for it. Had they not ravaged all the pasturages of that region, and filled in all the wells, they would have easily found the Persians whenever they chose. But, as it turned out, the measures which seemed to them so wisely planned were exactly what caused their failure. They took a route where water was to be found and fodder could be got for their horses, and on this track sought their adversaries, expecting that they too would retreat through regions where these things were to be obtained. The Persians, however, kept strictly to the line of their former march, never for a moment departing from it; and even so gained the bridge with difficulty. It was night when they arrived, and their terror, when they found the bridge broken up, was great; for they thought that perhaps the Ionians had deserted them.

141 Ἦν δὲ περὶ Δαρεῖον ἀνὴρ Αἰγύπτιος φωνέων μέγιστον ἀνθρώπων· τοῦτον τὸν ἄνδρα καταστάντα ἐπὶ τοῦ χείλεος τοῦ Ἴστρου ἐκέλευε Δαρεῖος καλέειν Ἱστιαῖον Μιλήσιον· ὁ μὲν δὴ ἐποίεε ταῦτα, Ἱστιαῖος δὲ ἐπακούσας τῷ πρώτῳ κελεύσματι τάς τε νέας ἁπάσας παρεῖχε διαπορθμεύειν τὴν στρατιὴν καὶ τὴν γέφυραν ἔζευξε.

Now there was in the army of Darius a certain man, an Egyptian, who had a louder voice than any other man in the world. This person was bid by Darius to stand at the water's edge, and call Histiaeus the Milesian. The fellow did as he was bid; and Histiaeus, hearing him at the very first summons, brought the fleet to assist in conveying the army across, and once more made good the bridge.

142 Πέρσαι μὲν ὦν οὕτω ἐκφεύγουσι. Σκύθαι δὲ διζήμενοι καὶ τὸ δεύτερον ἥμαρτον τῶν Περσέων, καὶ τοῦτο μέν, ὡς ἐόντας Ἴωνας ἐλευθέρους, κακίστους τε καὶ ἀνανδροτάτους κρίνουσι εἶναι ἁπάντων ἀνθρώπων, τοῦτο δέ, ὡς δούλων Ἰώνων τὸν λόγον ποιεύμενοι, ἀνδράποδα φιλοδέσποτά φασι εἶναι καὶ ἄδρηστα μάλιστα· ταῦτα μὲν δὴ Σκύθῃσι ἐς Ἴωνας ἀπέρριπται.

By these means the Persians escaped from Scythia, while the Scyths sought for them in vain, again missing their track. And hence the Scythians are accustomed to say of the Ionians, by way of reproach, that, if they be looked upon as freemen, they are the basest and most dastardly of all mankind - but if they be considered as under servitude, they are the faithfullest of slaves, and the most fondly at. to their lords.

143 Δαρεῖος δὲ διὰ τῆς Θρηίκης πορευόμενος ἀπίκετο ἐς Σηστὸν τῆς Χερσονήσου· ἐνθεῦτεν δὲ αὐτὸς μὲν διέβη τῇσι νηυσὶ ἐς τὴν Ἀσίην, λείπει δὲ στρατηγὸν ἐν τῇ Εὐρώπῃ Μεγάβαζον ἄνδρα Πέρσην, τῷ Δαρεῖός κοτε ἔδωκε γέρας, τοιόνδε εἴπας ἐν Πέρσῃσι ἔπος· ὁρμημένου Δαρείου ῥοιὰς τρώγειν, ὡς ἄνοιξε τάχιστα τὴν πρώτην τῶν ῥοιέων, εἴρετο αὐτὸν ὁ ἀδελφεὸς Ἀρτάβανος ὅ τι βούλοιτ᾽ ἄν οἱ τοσοῦτο πλῆθος γενέσθαι ὅσοι ἐν τῇ ῥοιῇ κόκκοι· Δαρεῖος δὲ εἶπε Μεγαβάζους ἄν οἱ τοσούτους ἀριθμὸν γενέσθαι βούλεσθαι μᾶλλον ἢ τὴν Ἑλλάδα ὑπήκοον. Ἐν μὲν δὴ Πέρσῃσι ταῦτά μιν εἴπας ἐτίμα, τότε δὲ αὐτὸν ὑπέλιπε στρατηγὸν ἔχοντα τῆς στρατιῆς τῆς ἑωυτοῦ ὀκτὼ μυριάδας.

Darius, having passed through Thrace, reached Sestos in the Chersonese, whence he crossed by the help of his fleet into Asia, leaving a Persian, named Megabazus, commander on the European side. This was the man on whom Darius once conferred special honour by a compliment which he paid him before all the Persians. was about to eat some pomegranates, and had opened the first, when his brother Artabanus asked him "what he would like to have in as great plenty as the seeds of the pomegranate?" Darius answered - "Had I as many men like Megabazus as there are seeds here, it would please me better than to be lord of Greece." Such was the compliment wherewith Darius honoured the general to whom at this time he gave the command of the troops left in Europe, amounting in all to some eighty thousand men.

144 Οὗτος δὲ ὁ Μεγάβαζος εἴπας τόδε τὸ ἔπος ἐλίπετο ἀθάνατον μνήμην πρὸς Ἑλλησποντίων· γενόμενος γὰρ ἐν Βυζαντίῳ ἐπύθετο ἑπτακαίδεκα ἔτεσι πρότερον Καλχηδονίους κτίσαντας τὴν χώρην Βυζαντίων, πυθόμενος δὲ ἔφη Καλχηδονίους τοῦτον τὸν χρόνον τυγχάνειν ἐόντας τυφλούς· οὐ γὰρ ἂν τοῦ καλλίονος παρεόντος κτίζειν χώρου τὸν αἰσχίονα ἑλέσθαι, εἰ μὴ ἦσαν τυφλοί. Οὗτος δὴ ὦν τότε ὁ Μεγάβαζος στρατηγὸς λειφθεὶς ἐν τῇ χώρῃ Ἑλλησποντίων τοὺς μὴ μηδίζοντας κατεστρέφετο.

This same Megabazus got himself an undying remembrance among the Hellespontians, by a certain speech which he made. It came to his knowledge, while he was staying at Byzantium, that the Chalcedonians made their settlement seventeen years earlier than the Byzantines. "Then," said he, "the Chalcedonians must at that time have been labouring under blindness - otherwise, when so far more excellent a site was open to them, they would never have chosen one so greatly inferior." Megabazus now, having been appointed to take the command upon the Hellespont, employed himself in the reduction of all those states which had not of their own accord joined the Medes.

145 Οὗτος μέν νυν ταῦτα ἔπρησσε, τὸν αὐτὸν δὲ τοῦτον χρόνον ἐγίνετο ἐπὶ Λιβύην ἄλλος στρατιῆς μέγας στόλος, διὰ πρόφασιν τὴν ἐγὼ ἀπηγήσομαι προδιηγησάμενος πρό τερον τάδε. Τῶν ἐκ τῆς Ἀργοῦς ἐπιβατέων παίδων παῖδες ἐξελασ θέντες ὑπὸ Πελασγῶν τῶν ἐκ Βραυρῶνος ληισαμένων τὰς Ἀθηναίων γυναῖκας, ὑπὸ τούτων δὴ ἐξελασθέντες ἐκ Λήμνου οἴχοντο πλέοντες ἐς Λακεδαίμονα, ἱζόμενοι δὲ ἐν τῷ Τηϋγέτῳ πῦρ ἀνέκαιον. Λακεδαιμόνιοι δὲ ἰδόντες ἄγγε λον ἔπεμπον πευσόμενοι τίνες τε καὶ ὁκόθεν εἰσί· οἱ δὲ τῷ ἀγγέλῳ εἰρωτῶντι ἔλεγον ὡς εἴησαν μὲν Μινύαι, παῖδες δὲ εἶεν τῶν ἐν τῇ Ἀργοῖ πλεόντων ἡρώων· προσσχόντας γὰρ τούτους ἐς Λῆμνον φυτεῦσαι σφέας. Οἱ δὲ Λακεδαιμόνιοι ἀκηκοότες τὸν λόγον τῆς γενεῆς τῶν Μινυέων, πέμψαντες τὸ δεύτερον εἰρώτων τί θέλοντες ἥκοιέν τε ἐς τὴν χώρην καὶ πῦρ αἴθοιεν. Οἱ δὲ ἔφασαν ὑπὸ Πελασγῶν ἐκβληθέντες ἥκειν ἐς τοὺς πατέρας· δικαιότατον γὰρ εἶναι οὕτω τοῦτο γίνεσθαι· δέεσθαι δὲ οἰκέειν ἅμα τούτοισι μοῖράν τε τιμέων μετέχοντες καὶ τῆς γῆς ἀπολαχόντες. Λακεδαιμονίοισι δὲ ἕαδε δέκεσθαι τοὺς Μινύας ἐπ᾽ οἷσι θέλουσι αὐτοί· μάλιστα δὲ ἐνῆγέ σφεας ὥστε ποιέειν ταῦτα τῶν Τυνδαριδέων ἡ ναυτιλίη ἐν τῇ Ἀργοῖ. Δεξάμενοι δὲ τοὺς Μινύας γῆς τε μετέδοσαν καὶ ἐς φυλὰς διεδάσαντο. Οἱ δὲ αὐτίκα μὲν γάμους ἔγημαν, τὰς δὲ ἐκ Λήμνου ἤγοντο ἐξέδοσαν ἄλλοισι.

About this very time another great expedition was undertaken against Libya, on a pretext which I will relate when I have premised certain particulars. The descendants of the Argonauts in the third generation, driven out of Lemnos by the Pelasgi who carried off the Athenian women from Brauron, took ship and went to Lacedaemon, where, seating themselves on Mount Taygetum, they proceeded to kindle their fires. The Lacedaemonians, seeing this, sent a herald to inquire of them "who they were, and from what region they had come"; whereupon they made answer, "that they were Minyae, sons of the heroes by whom the ship Argo was manned; for these persons had stayed awhile in Lemnos, and had there become their progenitors." On hearing this account of their descent, the Lacedaemonians sent to them a second time, and asked "what was their object in coming to Lacedaemon, and there kindling their fires?" They answered, "that, driven from their own land by the Pelasgi, they had come, as was most reasonable, to their fathers; and their wish was to dwell with them in their country, partake their privileges, and obtain allotments of land. It seemed good to the Lacedaemonians to receive the Minyae among them on their own terms; to assign them lands, and enrol them in their tribes. What chiefly moved them to this was the consideration that the sons of Tyndarus had sailed on board the Argo. The Minyae, on their part, forthwith married Spartan wives, and gave the wives, whom they had married in Lemnos, to Spartan husbands.

146 Χρόνου δὲ οὐ πολλοῦ διεξελθόντος αὐτίκα οἱ Μινύαι ἐξύ βρισαν, τῆς τε βασιληίης μεταιτέοντες καὶ ἄλλα ποιεῦντες οὐκ ὅσια. Τοῖσι ὦν Λακεδαιμονίοισι ἔδοξε αὐτοὺς ἀποκτεῖ ναι, συλλαβόντες δέ σφεας κατέβαλον ἐς ἐρκτήν. Κτείνουσι δὲ τοὺς ἂν κτείνωσι Λακεδαιμόνιοι νυκτός, μετ᾽ ἡμέρην δὲ οὐδένα. Ἐπεὶ ὦν ἔμελλόν σφεας καταχρήσεσθαι, παραιτή σαντο αἱ γυναῖκες τῶν Μινυέων, ἐοῦσαι ἀσταί τε καὶ τῶν πρώτων Σπαρτιητέων θυγατέρες, ἐσελθεῖν τε ἐς τὴν ἐρκτὴν καὶ ἐς λόγους ἐλθεῖν ἑκάστη τῷ ἑωυτῆς ἀνδρί. Οἱ δέ σφεας παρῆκαν, οὐδένα δόλον δοκέοντες ἐξ αὐτέων ἔσεσθαι. Αἱ δὲ ἐπείτε ἐσῆλθον, ποιεῦσι τοιάδε· πᾶσαν τὴν εἶχον ἐσθῆτα παραδοῦσαι τοῖσι ἀνδράσι αὐταὶ τὴν τῶν ἀνδρῶν ἔλαβον. Οἱ δὲ Μινύαι ἐνδύντες τὴν γυναικηίην ἐσθῆτα ἅτε γυναῖκες ἐξήισαν ἔξω, ἐκφυγόντες δὲ τρόπῳ τοιούτῳ ἵζοντο αὖτις ἐς τὸ Τηΰγετον.

However, before much time had elapsed, the Minyae began to wax wanton, demanded to share the throne, and committed other impieties: whereupon the Lacedaemonians passed on them sentence of death, and, seizing them, cast them into prison. Now the Lacedaemonians never put criminals to death in the daytime, but always at night. When the Minyae, accordingly, were about to suffer, their wives, who were not only citizens, but daughters of the chief men among the Spartans, entreated to be allowed to enter the prison, and have some talk with their lords; and the Spartans, not expecting any fraud from such a quarter, granted their request. The women entered the prison. gave their own clothes to their husbands, and received theirs in exchange: after which the Minyae, dressed in their wives' garments, and thus passing for women, went forth. Having effected their escape in this manner, they seated themselves once more upon Taygetum.own land

147 Τὸν δὲ αὐτὸν τοῦτον χρόνον Θήρας ὁ Αὐτεσίωνος τοῦ Τεισαμενοῦ τοῦ Θερσάνδρου τοῦ Πολυνείκεος ἔστελλε ἐς ἀποικίην ἐκ Λακεδαίμονος. Ἦν δὲ ὁ Θήρας οὗτος, γένος ἐὼν Καδμεῖος, τῆς μητρὸς ἀδελφεὸς τοῖσι Ἀριστοδήμου παισὶ Εὐρυσθένεϊ καὶ Προκλέϊ· ἐόντων δ᾽ ἔτι τῶν παίδων τούτων νηπίων ἐπιτροπαίην εἶχε ὁ Θήρας τὴν ἐν Σπάρτῃ βασιληίην. Αὐξηθέντων δὲ τῶν ἀδελφιδέων καὶ παραλα βόντων τὴν ἀρχήν, οὕτω δὴ ὁ Θήρας δεινὸν ποιεύμενος ἄρχεσθαι ὑπ᾽ ἄλλων ἐπείτε ἐγεύσατο ἀρχῆς, οὐκ ἔφη μενέειν ἐν τῇ Λακεδαίμονι ἀλλ᾽ ἀποπλεύσεσθαι ἐς τοὺς συγγενέας. Ἦσαν δὲ ἐν τῇ νῦν Θήρῃ καλεομένῃ νήσῳ, πρότερον δὲ Καλλίστῃ τῇ αὐτῇ ταύτῃ, ἀπόγονοι Μεμ βλιάρου τοῦ Ποικίλεω ἀνδρὸς Φοίνικος. Κάδμος γὰρ ὁ Ἀγήνορος Εὐρώπην διζήμενος προσέσχε ἐς τὴν νῦν Θήρην καλεομένην· προσσχόντι δὲ εἴτε δή οἱ ἡ χώρη ἤρεσε, εἴτε καὶ ἄλλως ἠθέλησε ποιῆσαι τοῦτο, καταλείπει γὰρ ἐν τῇ νήσῳ ταύτῃ ἄλλους τε τῶν Φοινίκων καὶ δὴ καὶ τῶν ἑωυτοῦ συγγενέων Μεμβλίαρον. Οὗτοι ἐνέμοντο τὴν Καλλίστην καλεομένην ἐπὶ γενεάς, πρὶν ἢ Θήραν ἐλθεῖν ἐκ Λακεδαίμονος, ὀκτὼ ἀνδρῶν.

It happened that at this very time Theras, son of Autesion (whose father Tisamenus was the son of Thersander, and grandson of Polynices), was about to lead out a colony from Lacedaemon This Theras, by birth a Cadmeian, was uncle on the mother's side to the two sons of Aristodemus, Procles and Eurysthenes, and, during their infancy, administered in their right the royal power. When his nephews, however, on attaining to man's estate, took the government, Theras, who could not bear to be under the authority of others after he had wielded authority so long himself, resolved to leave Sparta and cross the sea to join his kindred. There were in the island now called Thera, but at that time Calliste, certain descendants of Membliarus, the son of Poeciles, a Phoenician. (For Cadmus, the son of Agenor, when he was sailing in search of Europe, made a landing on this island; and, either because the country pleased him, or because he had a purpose in so doing, left there a number of Phoenicians, and with them his own kinsman Membliarus. Calliste had been inhabited by this race for eight generations of men, before the arrival of Theras from Lacedaemon.)

148 Ἐπὶ τούτους δὴ ὦν ὁ Θήρας λεὼν ἔχων ἀπὸ τῶν φυλέων ἔστελλε, συνοικήσων τούτοισι καὶ οὐδαμῶς ἐξελῶν αὐτοὺς ἀλλὰ κάρτα οἰκηιούμενος. Ἐπείτε δὲ καὶ οἱ Μινύαι ἐκδράντες ἐκ τῆς ἐρκτῆς ἵζοντο ἐς τὸ Τηύγετον, τῶν Λακεδαιμονίων βουλευομένων σφέας ἀπολ λύναι, παραιτέεται ὁ Θήρας ὅκως μήτε φόνος γένηται, αὐτός τε ὑπεδέκετό σφεας ἐξάξειν ἐκ τῆς χώρης. Συγχωρησάντων δὲ τῇ γνώμῃ τῶν Λακεδαιμονίων, τρισὶ τριηκοντέροισι ἐς τοὺς Μεμβλιάρου ἀπογόνους ἔπλωσε, οὔτι πάντας ἄγων τοὺς Μινύας ἀλλ᾽ ὀλίγους τινάς. Οἱ γὰρ πλέονες αὐτῶν ἐτράποντο ἐς τοὺς Παρωρεάτας καὶ Καύ κωνας, τούτους δὲ ἐξελάσαντες ἐκ τῆς χώρης σφέας αὐτοὺς ἓξ μοίρας διεῖλον, καὶ ἔπειτα ἔκτισαν πόλις τάσδε ἐν αὐτοῖσι, Λέπρεον, Μάκιστον, Φρίξας, Πύργον, Ἔπιον, Νούδιον· τουτέων δὲ τὰς πλέονας ἐπ᾽ ἐμέο Ἠλεῖοι ἐπόρ θησαν. Τῇ δὲ νήσῳ ἐπὶ τοῦ οἰκιστέω Θήρα ἡ ἐπωνυμίη ἐγένετο.

Theras now, having with him a certain number of men from each of the tribes, was setting forth on his expedition hitherward. Far from intending to drive out the former inhabitants, he regarded them as his near kin, and meant to settle among them. It happened that just at this time the Minyae, having escaped from their prison, had taken up their station upon Mount Taygetum; and the Lacedaemonians, wishing to destroy them, were considering what was best to be done, when Theras begged their lives, undertaking to remove them from the territory. His prayer being granted, he took ship, and sailed, with three triaconters, to join the descendants of Membliarus. He was not, however, accompanied by all the Minyae, but only by some few of them. The greater number fled to the land of the Paroreats and Caucons, whom they drove out, themselves occupying the region in six bodies, by which were afterwards built the towns of Lepreum, Macistus, Phryxae, Pyrgus, Epium, and Nudium; whereof the greater part were in my day demolished by the Eleans.

149 Ὁ δὲ παῖς οὐ γὰρ ἔφη οἱ συμπλεύσεσθαι, τοιγαρῶν ἔφη αὐτὸν καταλείψειν ὄϊν ἐν λύκοισι· ἀπὸ τοῦ ἔπεος τούτου οὔνομα τῷ νεηνίσκῳ [τούτῳ] Οἰόλυκος ἐγένετο, καί κως τὸ οὔνομα τοῦτο ἐπεκράτησε. Οἰολύκου δὲ γίνεται Αἰγεύς, ἐπὶ οὗ Αἰγεῖδαι καλέονται, φυλὴ μεγάλη ἐν Σπάρτῃ. Τοῖσι δὲ ἐν τῇ φυλῇ ταύτῃ ἀνδράσι οὐ γὰρ ὑπέ μειναν τὰ τέκνα, ἱδρύσαντο ἐκ θεοπροπίου Ἐρινύων τῶν Λαΐου τε καὶ Οἰδιπόδεω ἱρόν· καὶ μετὰ τοῦτο ὑπέμειναν. <Συνέβη δὲ> τὠυτὸ τοῦτο καὶ ἐν Θήρῃ τοῖσι ἀπὸ τῶν ἀνδρῶν τούτων γεγονόσι.

The island was called Thera after the name of its founder. This same Theras had a son, who refused to cross the sea with him; Theras therefore left him behind, "a sheep," as he said, "among wolves." From this speech his son came to be called Oeolycus, a name which afterwards grew to be the only one by which he was known. This Oeolycus was the father of Aegeus, from whom sprang the Aegidae, a great tribe in Sparta. The men of this tribe lost at one time all their children, whereupon they were bidden by an oracle to build a temple to the furies of Laius and Oedipus; they complied, and the mortality ceased. The same thing happened in Thera to the descendants of these men.

150 Μέχρι μέν νυν τούτου τοῦ λόγου Λακεδαιμόνιοι Θηραίοισι κατὰ ταὐτὰ λέγουσι, τὸ δὲ ἀπὸ τούτου μοῦνοι Θηραῖοι ὧδε γενέσθαι λέγουσι. Γρῖννος ὁ Αἰσανίου, ἐὼν Θήρα τούτου ἀπόγονος καὶ βασιλεύων Θήρης τῆς νήσου, ἀπίκετο ἐς Δελφοὺς ἄγων ἀπὸ τῆς πόλιος ἑκατόμβην· εἵποντο δέ οἱ καὶ ἄλλοι τῶν πολιητέων καὶ δὴ καὶ Βάττος ὁ Πολυμνήστου, ἐὼν γένος Εὐφημίδης τῶν Μινυέων. Χρεω μένῳ δὲ τῷ Γρίννῳ τῷ βασιλέϊ τῶν Θηραίων περὶ ἄλλων χρᾷ ἡ Πυθίη κτίζειν ἐν Λιβύῃ πόλιν. Ὁ δὲ ἀμείβετο λέγων· "Ἐγὼ μέν, ὦναξ, πρεσβύτερός τε ἤδη εἰμὶ καὶ βαρὺς ἀείρεσθαι· σὺ δέ τινα τῶνδε τῶν νεωτέρων κέλευε ταῦτα ποιέειν." Ἅμα τε ἔλεγε ταῦτα καὶ ἐδείκνυε ἐς τὸν Βάττον. Τότε μὲν τοσαῦτα, μετὰ δὲ ἀπελθόντες ἀλογίην εἶχον τοῦ χρηστηρίου, οὔτε Λιβύην εἰδότες ὅκου γῆς εἴη οὔτε τολμῶντες ἐς ἀφανὲς χρῆμα ἀποστέλλειν ἀποικίην.

Thus far the history is delivered without variation both by the Theraeans and the Lacedaemonians; but from this point we have only the Theraean narrative. Grinus (they say), the son of Aesanius, a descendant of Theras, and king of the island of Thera, went to Delphi to offer a hecatomb on behalf of his native city. He was accompanied by a large number of the citizens, and among the rest by Battus, the son of Polymnestus, who belonged to the Minyan family of the Euphemidae. On Grinus consulting the oracle about sundry matters, the Pythoness gave him for answer, "that he should found a city in Libya." Grinus replied to this: "I, O king! am too far advanced in years, and too inactive, for such a work. Bid one of these youngsters undertake it." As he spoke, he pointed towards Battus; and thus the matter rested for that time. When the embassy returned to Thera, small account was taken of the oracle by the Theraeans, as they were quite ignorant where Libya was, and were not so venturesome as to send out a colony in the dark.

151 Ἑπτὰ δὲ ἐτέων μετὰ ταῦτα οὐκ ὗε τὴν Θήρην, ἐν τοῖσι τὰ δένδρεα πάντα σφι τὰ ἐν τῇ νήσῳ πλὴν ἑνὸς ἐξαυάνθη. Χρεωμένοισι δὲ τοῖσι Θηραίοισι προέφερε ἡ Πυθίη τὴν ἐς Λιβύην ἀποικίην. Ἐπείτε δὲ κακοῦ οὐδὲν ἦν σφι μῆχος, πέμπουσι ἐς Κρήτην ἀγγέλους διζημένους εἴ τις Κρητῶν ἢ μετοίκων ἀπιγμένος εἴη ἐς Λιβύην. Περιπλανώμενοι δὲ αὐτὴν οὗτοι ἀπίκοντο καὶ ἐς Ἴτανον πόλιν, ἐν ταύτῃ δὲ συμμίσγουσι ἀνδρὶ πορφυρέϊ τῷ οὔνομα ἦν Κορώβιος, ὃς ἔφη ὑπ᾽ ἀνέμων ἀπενειχθεὶς ἀπικέσθαι ἐς Λιβύην καὶ Λιβύης ἐς Πλατέαν νῆσον. Μισθῷ δὲ τοῦτον πείσαντες ἦγον ἐς Θήρην. Ἐκ δὲ Θήρης ἔπλεον κατάσκοποι ἄνδρες τὰ πρῶτα οὐ πολλοί· κατηγησαμένου δὲ τοῦ Κορωβίου ἐς τὴν νῆσον ταύτην δὴ τὴν Πλατέαν τὸν μὲν Κορώβιον λείπουσι, σιτία παρακαταλιπόντες ὅσων δὴ μηνῶν, αὐτοὶ δὲ ἔπλεον τὴν ταχίστην ἀπαγγελέοντες Θηραίοισι περὶ τῆς νήσου.

Seven years passed from the utterance of the oracle, and not a drop of rain fell in Thera: all the trees in the island, except one, were killed with the drought. The Theraeans upon this sent to Delphi, and were reminded reproachfully that they had never colonised Libya. So, as there was no help for it, they sent messengers to Crete, to inquire whether any of the Cretans, or of the strangers sojourning among them, had ever travelled as far as Libya: and these messengers of theirs, in their wanderings about the island, among other places visited Itanus, where they fell in with a man, whose name was Corobius, a dealer in purple. In answer to their inquiries, he told them that contrary winds had once carried him to Libya, where he had gone ashore on a certain island which was named Platea. So they hired this man's services, and took him back with them to Thera. A few persons then sailed from Thera to reconnoitre. Guided by Corobius to the island of Platea, they left him there with provisions for a certain number of months, and returned home with all speed to give their countrymen an account of the island.

152 Ἀποδημεόντων δὲ τούτων πλέω χρόνον τοῦ συγκει μένου, τὸν Κορώβιον ἐπέλιπε τὰ πάντα. Μετὰ δὲ ταῦτα νηῦς Σαμίη, τῆς ναύκληρος ἦν Κωλαῖος, πλέουσα ἐπ᾽ Αἰγύπτου ἀπηνείχθη ἐς τὴν Πλατέαν ταύτην· πυθόμενοι δὲ οἱ Σάμιοι παρὰ τοῦ Κορωβίου τὸν πάντα λόγον σιτία οἱ ἐνιαυτοῦ καταλείπουσι. Αὐτοὶ δέ, ἀναχθέντες ἐκ τῆς νήσου καὶ γλιχόμενοι Αἰγύπτου, ἔπλεον ἀποφερόμενοι ἀπηλιώτῃ ἀνέμῳ· καὶ οὐ γὰρ ἀνίει τὸ πνεῦμα, Ἡρακλέας στήλας διεκπερήσαντες ἀπίκοντο ἐς Ταρτησσόν, θείῃ πομπῇ χρεώμενοι. Τὸ δὲ ἐμπόριον τοῦτο ἦν ἀκήρατον τοῦτον τὸν χρόνον, ὥστε ἀπονοστήσαντες οὗτοι ὀπίσω μέγιστα δὴ Ἑλλήνων πάντων τῶν ἡμεῖς ἀτρεκείην ἴδμεν ἐκ φορτίων ἐκέρδησαν, μετά γε Σώστρατον τὸν Λαοδάμαντος Αἰγινή την· τούτῳ γὰρ οὐκ οἷά τέ ἐστι ἐρίσαι ἄλλον. Οἱ δὲ Σάμιοι τὴν δεκάτην τῶν ἐπικερδίων ἐξελόντες ἓξ τάλαντα ἐποι ήσαντο χαλκήιον κρητῆρος Ἀργολικοῦ τρόπον· πέριξ δὲ αὐτοῦ γρυπῶν κεφαλαὶ πρόκροσσοί εἰσι· καὶ ἀνέθηκαν ἐς τὸ Ἥραιον, ὑποστήσαντες αὐτῷ τρεῖς χαλκέους κολοσσοὺς ἑπταπήχεας, τοῖσι γούνασι ἐρηρεισμένους. Κυρηναίοισι δὲ καὶ Θηραίοισι ἐς Σαμίους ἀπὸ τούτου τοῦ ἔργου πρῶτα φιλίαι μεγάλαι συνεκρήθησαν.

During their absence, which was prolonged beyond the time that had been agreed upon, Corobius provisions failed him. He was relieved, however, after a while by a Samian vessel, under the command of a man named Colaeus, which, on its way to Egypt, was forced to put in at Platea. The crew, informed by Corobius of all the circumstances, left him sufficient food for a year. They themselves quitted the island; and, anxious to reach Egypt, made sail in that direction, but were carried out of their course by a gale of wind from the east. The storm not abating, they were driven past the Pillars of Hercules, and at last, by some special guiding providence, reached Tartessus. This trading town was in those days a virgin port, unfrequented by the merchants. The Samians, in consequence, made by the return voyage a profit greater than any Greeks before their day, excepting Sostratus, son of Laodamas, an Eginetan, with whom no one else can compare. From the tenth part of their gains, amounting to six talents, the Samians made a brazen vessel, in shape like an Argive wine-bowl, adorned with the heads of griffins standing out in high relief. This bowl, supported by three kneeling colossal figures in bronze, of the height of seven cubits, was placed as an offering in the temple of Juno at Samos. The aid given to Corobius was the original cause of that close friendship which afterwards united the Cyrenaeans and Theraeans with the Samians.

153 Οἱ δὲ Θηραῖοι ἐπείτε τὸν Κορώβιον λιπόντες ἐν τῇ νήσῳ ἀπίκοντο ἐς τὴν Θήρην, ἀπήγγελλον ὥς σφι εἴη νῆσος ἐπὶ Λιβύῃ ἐκτισμένη. Θηραίοισι δὲ ἕαδε ἀδελφεόν τε ἀπ᾽ ἀδελφεοῦ πέμπειν πάλῳ λαχόντα καὶ ἀπὸ τῶν χώρων ἁπάντων ἑπτὰ ἐόντων ἄνδρας, εἶναι δέ σφεων καὶ ἡγεμόνα καὶ βασιλέα Βάττον. Οὕτω δὴ στέλλουσι δύο πεντηκοντέρους ἐς τὴν Πλατέαν.

The Theraeans who had left Corobius at Platea, when they reached Thera, told their countrymen that they had colonised an island on the coast of Libya. They of Thera, upon this, resolved that men should be sent to join the colony from each of their seven districts, and that the brothers in every family should draw lots to determine who were to go. Battus was chosen to be king and leader of the colony. So these men departed for Platea on board of two penteconters.

154 Ταῦτα δὲ Θηραῖοι λέγουσι, τὰ δ᾽ ἐπίλοιπα τοῦ λόγου συμφέρονται ἤδη Θηραῖοι Κυρηναίοισι. Κυρηναῖοι γὰρ τὰ περὶ Βάττον οὐδαμῶς ὁμολογέουσι Θηραίοισι. Λέγουσι γὰρ οὕτω. Ἔστι τῆς Κρήτης Ὀαξὸς πόλις, ἐν τῇ ἐγένετο Ἐτέαρχος βασιλεύς, ὃς ἐπὶ θυγατρὶ ἀμήτορι τῇ οὔνομα ἦν Φρονίμη, ἐπὶ ταύτῃ ἔγημε ἄλλην γυναῖκα. Ἡ δὲ ἐπεσελ θοῦσα ἐδικαίου καὶ τῷ ἔργῳ εἶναι μητρυιὴ τῇ Φρονίμῃ, παρέχουσά τε κακὰ καὶ πᾶν ἐπ᾽ αὐτῇ μηχανωμένη, καὶ τέλος μαχλοσύνην ἐπενείκασά οἱ πείθει τὸν ἄνδρα ταῦτα ἔχειν οὕτω. Ὁ δὲ ἀναγνωσθεὶς ὑπὸ τῆς γυναικὸς ἔργον οὐκ ὅσιον ἐμηχανᾶτο ἐπὶ τῇ θυγατρί. Ἦν γὰρ δὴ Θεμίσων ἀνὴρ Θηραῖος ἔμπορος ἐν τῇ Ὀαξῷ· τοῦτον ὁ Ἐτέαρχος παρα λαβὼν ἐπὶ ξείνια ἐξορκοῖ ἦ μέν οἱ διηκονήσειν ὅ τι ἂν δεηθῇ. Ἐπείτε δὴ ἐξώρκωσε, ἀγαγών οἱ παραδιδοῖ τὴν ἑωυτοῦ θυγατέρα καὶ ταύτην ἐκέλευε καταποντῶσαι ἀπαγα γόντα. Ὁ δὲ Θεμίσων περιημεκτήσας τῇ ἀπάτῃ τοῦ ὅρκου καὶ διαλυσάμενος τὴν ξεινίην ἐποίεε τοιάδε· παραλαβὼν τὴν παῖδα ἀπέπλεε, ὡς δὲ ἐγίνετο ἐν τῷ πελάγεϊ, ἀποσιούμενος τὴν ἐξόρκωσιν τοῦ Ἐτεάρχου σχοινίοισι αὐτὴν διαδήσας κατῆκε ἐς τὸ πέλαγος, ἀνασπάσας δὲ ἀπίκετο ἐς τὴν Θήρην.

Such is the account which the Theraeans give. In the sequel of the history their accounts tally with those of the people of Cyrene; but in what they relate of Battus these two nations differ most widely. The following is the Cyrenaic story. There was once a king named Etearchus, who ruled over Axus, a city in Crete, and had a daughter named Phronima. This girl's mother having died, Etearchus married a second wife; who no sooner took up her abode in his house than she proved a true step-mother to poor Phronima, always vexing her, and contriving against her every sort of mischief. At last she taxed her with light conduct; and Etearchus, persuaded by his wife that the charge was true, bethought himself of a most barbarous mode of punishment. There was a certain Theraean, named Themison, a merchant, living at Axus. This man Etearchus invited to be his friend and guest, and then induced him to swear that he would do him any service he might require. No sooner had he given the promise, than the king fetched Phronima, and, delivering her into his hands, told him to carry her away and throw her into the sea. Hereupon Themison, full of indignation at the fraud whereby his oath had been procured, dissolved forthwith the friendship, and, taking the girl with him, sailed away from Crete. Having reached the open main, to acquit himself of the obligation under which he was laid by his oath to Etearchus, he fastened ropes about the damsel, and, letting her down into the sea, drew her up again, and so made sail for Thera.

155 Ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν Πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλα κεύετο. Χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοί τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπί ζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. Ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε· "Βάττ᾽, ἐπὶ φωνὴν ἦλθες· ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα", ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη· "Ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες." Ὁ δ᾽ ἀμείβετο τοῖσδε· "Ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησόμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν· τέῳ δυνάμι, κοίῃ χειρί;" Ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δὲ κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην.

At Thera, Polymnestus, one of the chief citizens of the place, took Phronima to be his concubine. The fruit of this union was a son, who stammered and had a lisp in his speech. According to the Cyrenaeans and Theraeans the name given to the boy was Battus: in my opinion, however, he was called at the first something else, and only got the name of Battus after his arrival in Libya, assuming it either in consequence of the words addressed to him by the Delphian oracle, or on account of the office which he held. For, in the Libyan tongue, the word "Battus" means "a king." And this, I think, was the reason the Pythoness addressed him as she did: she he was to be a king in Libya, and so she used the Libyan word in speaking to him. For after he had grown to man's estate, he made a journey to Delphi, to consult the oracle about his voice; when, upon his putting his question, the Pythoness thus replied to him:- Battus, thou camest to ask of thy voice; but Phoebus Apollo Bids thee establish a city in Libya, abounding in fleeces; which was as if she had said in her own tongue, "King, thou camest to ask of thy voice." Then he replied, "Mighty lord, I did indeed come hither to consult thee about my voice, but thou speakest to me of quite other matters, bidding me colonise Libya - an impossible thing! what power have I? what followers?" Thus he spake, but he did not persuade the Pythoness to give him any other response; so, when he found that she persisted in her former answer, he left her speaking, and set out on his return to Thera.

156 Μετὰ δὲ αὐτῷ τε τούτῳ καὶ τοῖσι ἄλλοισι Θηραίοισι συνεφέρετο παλιγ κότως. Ἀγνοεῦντες δὲ τὰς συμφορὰς οἱ Θηραῖοι ἔπεμπον ἐς Δελφοὺς περὶ τῶν παρεόντων κακῶν· ἡ δὲ Πυθίη σφι ἔχρησε συγκτίζουσι Βάττῳ Κυρήνην τῆς Λιβύης ἄμεινον πρήξειν. Ἀπέστελλον μετὰ ταῦτα τὸν Βάττον οἱ Θηραῖοι δύο πεντηκοντέροισι. Πλώσαντες δὲ ἐς τὴν Λιβύην οὗτοι, οὐ γὰρ εἶχον ὅ τι ποιέωσι ἄλλο, ὀπίσω ἀπαλλάσσοντο ἐς τὴν Θήρην. Οἱ δὲ Θηραῖοι καταγομένους ἔβαλλον καὶ οὐκ ἔων τῇ γῇ προσίσχειν, ἀλλ᾽ ὀπίσω πλέειν ἐκέλευον. Οἱ δὲ ἀναγκαζόμενοι ὀπίσω ἀπέπλεον καὶ ἔκτισαν νῆσον ἐπὶ Λιβύῃ κειμένην, τῇ οὔνομα, ὡς καὶ πρότερον εἰρέθη, ἐστὶ Πλατέα. Λέγεται δὲ ἴση εἶναι ἡ νῆσος τῇ νῦν Κυρηναίων πόλι.

After a while, everything began to go wrong both with Battus and with the rest of the Theraeans, whereupon these last, ignorant of the cause of their sufferings, sent to Delphi to inquire for what reason they were afflicted. The Pythoness in reply told them "that if they and Battus would make a settlement at Cyrene in Libya, things would go better with them." Upon this the Theraeans sent out Battus with two penteconters, and with these he proceeded to Libya, but within a little time, not knowing what else to do, the men returned and arrived off Thera. The Theraeans, when they saw the vessels approaching, received them with showers of missiles, would not allow them to come near the shore, and ordered the men to sail back from whence they came. Thus compelled to return, they settled on an island near the Libyan coast, which (as I have already said) was called Platea. In size it is reported to have been about equal to the city of Cyrene, as it now stands.

157 Ταύτην οἰκέοντες δύο ἔτεα, οὐδὲν γάρ σφι χρηστὸν συνεφέρετο, ἕνα αὐτῶν καταλιπόντες οἱ λοιποὶ πάντες ἀπέ πλεον ἐς Δελφούς· ἀπικόμενοι δὲ ἐπὶ τὸ χρηστήριον ἐχρέωντο, φάμενοι οἰκέειν τε τὴν Λιβύην καὶ οὐδὲν ἄμεινον πρήσσειν οἰκέοντες. Ἡ δὲ Πυθίη σφι πρὸς ταῦτα χρᾷ τάδε· "Αἰ τὺ ἐμεῦ Λιβύην μηλοτρόφον οἶδας ἄμεινον, μὴ ἐλθὼν ἐλθόντος, ἄγαν ἄγαμαι σοφίην σευ." Ἀκούσαντες [δὲ] τούτων οἱ ἀμφὶ τὸν Βάττον ἀπέπλεον ὀπίσω· οὐ γὰρ δή σφεας ἀπίει ὁ θεὸς τῆς ἀποικίης, πρὶν δὴ ἀπίκωνται ἐς αὐτὴν τὴν Λιβύην. Ἀπικόμενοι δὲ ἐς τὴν νῆσον καὶ ἀναλαβόντες τὸν ἔλιπον ἔκτισαν αὐτῆς τῆς Λιβύης χῶρον ἀντίον τῆς νήσου τῷ οὔνομα ἦν Ἄζιρις, τὸν νάπαι τε κάλλισται ἐπ᾽ ἀμφότερα συγκληίουσι καὶ ποταμὸς τὰ ἐπὶ θάτερα παραρρέει.

In this place they continued two years, but at the end of that time, as their ill luck still followed them, they left the island to the care of one of their number, and went in a body to Delphi, where they made complaint at the shrine to the effect that, notwithstanding they had colonised Libya, they prospered as poorly as before. Hereon the Pythoness made them the following answer:- Knowest thou better than I, fair Libya abounding in fleeces? Better the stranger than he who has trod it? Oh! Clever Theraeans! Battus and his friends, when they heard this, sailed back to Platea: it was plain the god would not hold them acquitted of the colony till they were absolutely in Libya. So, taking with them the man whom they had left upon the island, they made a settlement on the mainland directly opposite Platea, fixing themselves at a place called Aziris, which is closed in on both sides by the most beautiful hills, and on one side is washed by a river.

158 Τοῦτον οἴκεον τὸν χῶρον ἓξ ἔτεα· ἑβδόμῳ δέ σφεας ἔτεϊ παραφησάμενοι οἱ Λίβυες ὡς ἐς ἀμείνονα χῶρον ἄξουσι, ἀνέγνωσαν ἐκλιπεῖν. Ἦγον δέ σφεας ἐνθεῦτεν οἱ Λίβυες ἀναστήσαντες πρὸς ἑσπέρην, καὶ τὸν κάλλιστον τῶν χώρων ἵνα διεξιόντες οἱ Ἕλληνες μὴ ἴδοιεν, συμμετρησάμενοι τὴν ὥρην τῆς ἡμέρης νυκτὸς παρῆγον· ἔστι δὲ τῷ χώρῳ τούτῳ οὔνομα Ἴρασα. Ἀγα γόντες δέ σφεας ἐπὶ κρήνην λεγομένην εἶναι Ἀπόλλωνος εἶπαν· "Ἄνδρες Ἕλληνες, ἐνθαῦτα ὑμῖν ἐπιτήδεον οἰκέειν· ἐνθαῦτα γὰρ ὁ οὐρανὸς τέτρηται."

Here they remained six years, at the end of which time the Libyans induced them to move, promising that they would lead them to a better situation. So the Greeks left Aziris and were conducted by the Libyans towards the west, their journey being so arranged, by the calculation of their guides, that they passed in the night the most beautiful district of that whole country, which is the region called Irasa. The Libyans brought them to a spring, which goes by the name of Apollo's fountain, and told them - "Here, Grecians, is the proper place for you to settle; for here the sky leaks."

159 Ἐπὶ μέν νυν Βάττου τε τοῦ οἰκιστέω τῆς ζόης, ἄρξαντος ἐπὶ τεσσεράκοντα ἔτεα, καὶ τοῦ παιδὸς αὐτοῦ Ἀρκεσίλεω, ἄρξαντος ἑκκαίδεκα ἔτεα, οἴκεον οἱ Κυρηναῖοι ἐόντες τοσοῦτοι ὅσοι ἀρχὴν ἐς τὴν ἀποικίην ἐστάλησαν. Ἐπὶ δὲ τοῦ τρίτου, Βάττου τοῦ Εὐδαίμονος καλεομένου, Ἕλληνας πάντας ὥρμησε χρήσασα ἡ Πυθίη πλέειν συνοι κήσοντας Κυρηναίοισι Λιβύην· ἐπεκαλέοντο γὰρ οἱ Κυρη ναῖοι ἐπὶ γῆς ἀναδασμῷ· ἔχρησε δὲ ὧδε ἔχοντα· "Ὃς δέ κεν ἐς Λιβύην πολυήρατον ὕστερον ἔλθῃ γᾶς ἀναδαιομένας, μετά οἵ ποκά φαμι μελήσειν." Συλλεχθέντος δὲ ὁμίλου πολλοῦ ἐς τὴν Κυρήνην περι ταμνόμενοι γῆν πολλὴν οἱ περίοικοι Λίβυες καὶ ὁ βασιλεὺς αὐτῶν τῷ οὔνομα ἦν Ἀδικράν, οἷα τῆς τε χώρης στερισκόμενοι καὶ περιυβριζόμενοι ὑπὸ τῶν Κυρηναίων, πέμψαντες ἐς Αἴγυπτον ἔδοσαν σφέας αὐτοὺς Ἀπρίῃ τῷ Αἰγύπτου βασιλέϊ. Ὁ δὲ συλλέξας στρατὸν Αἰγυπτίων πολλὸν ἔπεμψε ἐπὶ τὴν Κυρήνην. Οἱ δὲ Κυρηναῖοι ἐκστρατευσάμενοι ἐς Ἴρασα χῶρον καὶ ἐπὶ κρήνην Θέστην συνέβαλόν τε τοῖσι Αἰγυπτίοισι καὶ ἐνίκησαν τῇ συμβολῇ· ἅτε γὰρ οὐ πεπειρη μένοι πρότερον οἱ Αἰγύπτιοι Ἑλλήνων καὶ παραχρεώμενοι διεφθάρησαν οὕτω ὥστε ὀλίγοι τινὲς αὐτῶν ἀπενόστησαν ἐς Αἴγυπτον. Ἀντὶ τούτων Αἰγύπτιοι καὶ ταῦτα ἐπιμεμφόμενοι Ἀπρίῃ ἀπέστησαν ἀπ᾽ αὐτοῦ.

During the lifetime of Battus, the founder of the colony, who reigned forty years, and during that of his son Arcesilaus, who reigned sixteen, the Cyrenaeans continued at the same level, neither more nor fewer in number than they were at the first. But in the reign of the third king, Battus, surnamed the Happy, the advice of the Pythoness brought Greeks from every quarter into Libya, to join the settlement. The Cyrenaeans had offered to all comers a share in their lands; and the oracle had spoken as follows:- He that is backward to share in the pleasant Libyan acres, Sooner or later, I warn him, will feel regret at his folly. Thus a great multitude were collected together to Cyrene, and the Libyans of the neighbourhood found themselves stripped of large portions of their lands. So they, and their king Adicran, being robbed and insulted by the Cyrenaeans, sent messengers to Egypt, and put themselves under the rule of Apries, the Egyptian monarch; who, upon this, levied a vast army of Egyptians, and sent them against Cyrene. The inhabitants of that place left their walls and marched out in force to the district of Irasa, where, near the spring called Theste, they engaged the Egyptian host, and defeated it. The Egyptians, who had never before made trial of the prowess of the Greeks, and so thought but meanly of them, were routed with such slaughter that but a very few of them ever got back home. For this reason, the subjects of Apries, who laid the blame of the defeat on him, revolted from his authority.

160 Τούτου δὲ τοῦ Βάττου παῖς γίνεται Ἀρκεσίλεως, ὃς βασιλεύσας πρῶτα τοῖσι ἑωυτοῦ ἀδελφεοῖσι ἐστασίασε, ἐς ὅ μιν οὗτοι ἀπολιπόντες οἴχοντο ἐς ἄλλον χῶρον τῆς Λιβύης καὶ ἐπ᾽ ἑωυτῶν βαλόμενοι ἔκτισαν πόλιν ταύτην ἣ τότε καὶ νῦν Βάρκη καλέεται· κτίζοντες δ᾽ ἅμα αὐτὴν ἀπιστᾶσι ἀπὸ τῶν Κυρηναίων τοὺς Λίβυας. Μετὰ δὲ Ἀρκεσίλεως ἐς τοὺς ὑποδεξαμένους τε τῶν Λιβύων καὶ ἀποστάντας τοὺς αὐτοὺς τούτους ἐστρατεύετο· οἱ δὲ Λίβυες δείσαντες αὐτὸν οἴχοντο φεύγοντες πρὸς τοὺς ἠοίους τῶν Λιβύων. Ὁ δὲ Ἀρκεσίλεως εἵπετο φεύγουσι, ἐς οὗ ἐν Λεύκωνί τε τῆς Λιβύης ἐγίνετο ἐπιδιώκων καὶ ἔδοξε τοῖσι Λίβυσι ἐπιθέσθαι οἱ. Συμβαλόντες δὲ ἐνίκησαν τοὺς Κυρηναίους τοσοῦτο ὥστε ἑπτακισχιλίους ὁπλίτας Κυρηναίων ἐνθαῦτα πεσεῖν. Μετὰ δὲ τὸ τρῶμα τοῦτο Ἀρκεσίλεων μὲν κάμνοντά τε καὶ φάρμακον πεπωκότα ὁ ἀδελφεὸς Λέαρχος ἀποπνίγει, Λέαρχον δὲ ἡ γυνὴ ἡ Ἀρκεσίλεω δόλῳ κτείνει, τῇ οὔνομα ἦν Ἐρυξώ.

This Battus left a son called Arcesilaus, who, when he came to the throne, had dissensions with his brothers, which ended in their quitting him and departing to another region of Libya, where, after consulting among themselves, they founded the city, which is still called by the name then given to it, Barca. At the same time they endeavoured to induce the Libyans to revolt from Cyrene. Not long afterwards Arcesilaus made an expedition against the Libyans who had received his brothers and been prevailed upon to revolt; and they, fearing his power, fled to their countrymen who dwelt towards the east. Arcesilaus pursued, and chased them to a place called Leucon, which is in Libya, where the Libyans resolved to risk a battle. Accordingly they engaged the Cyrenaeans, and defeated them so entirely that as many as seven thousand of their heavy-armed were slain in the fight. Arcesilaus, after this blow, fell sick, and, whilst he was under the influence of a draught which he had taken, was strangled by Learchus, one of his brothers. This Learchus was afterwards entrapped by Eryxo, the widow of Arcesilaus, and put to death.

161 Διεδέξατο δὲ τὴν βασιληίην τούτου 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 Κυρη ναῖοι, καὶ οἱ Μαντινέες ἔδοσαν ἄνδρα τῶν ἀστῶν δοκιμώ τατον, τῷ οὔνομα ἦν Δημῶναξ. Οὗτος ὦν ὡνὴρ ἀπικόμενος ἐς τὴν Κυρήνην καὶ μαθὼν ἕκαστα τοῦτο μὲν τριφύλους ἐποίησέ σφεας, τῇδε διαθείς· Θηραίων μὲν γὰρ καὶ τῶν περιοίκων μίαν μοῖραν ἐποίησε, ἄλλην δὲ Πελοποννησίων καὶ Κρητῶν, τρίτην δὲ νησιωτέων πάντων· τοῦτο δὲ, τῷ βασιλέϊ Βάττῳ τεμένεα ἐξελὼν καὶ ἱρωσύνας, τὰ ἄλλα πάντα τὰ πρότερον εἶχον οἱ βασιλέες ἐς μέσον τῷ δήμῳ ἔθηκε.

Battus, Arcesilaus' son, succeeded to the kingdom, a lame man, who limped in his walk. Their late calamities now induced the Cyrenaeans to send to Delphi and inquire of the god what form of government they had best set up to secure themselves prosperity. The Pythoness answered by recommending them to fetch an arbitrator from Mantinea in Arcadia. Accordingly they sent; and the Mantineans gave them a man named Demonax, a person of high repute among the citizens; who, on his arrival at Cyrene, having first made himself acquainted with all the circumstances, proceeded to enrol the people in three tribes. One he made to consist of the Theraeans and their vassals; another of the Peloponnesians and Cretans; and a third of the various islanders. Besides this, he deprived the king Battus of his former privileges, only reserving for him certain sacred lands and offices; while, with respect to the powers which had hitherto been exercised by the king, he gave them all into the hands of the people.

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 Σαλα μῖνος τοῦτον τὸν χρόνον ἐπεκράτεε Εὐέλθων, ὃς τὸ ἐν Δελφοῖσι θυμιητήριον, ἐὸν ἀξιοθέητον, ἀνέθηκε, τὸ ἐν τῷ Κορινθίων θησαυρῷ κεῖται. Ἀπικομένη δὲ παρὰ τοῦτον ἡ Φερετίμη ἐδέετο στρατιῆς ἣ κατάξει σφέας ἐς τὴν Κυρήνην· ὁ δὲ Εὐέλθων πᾶν μᾶλλον ἢ στρατιήν οἱ ἐδίδου. Ἡ δὲ λαμβάνουσα τὸ διδόμενον καλὸν μὲν ἔφη καὶ τοῦτο εἶναι, κάλλιον δὲ ἐκεῖνο, τὸ δοῦναί οἱ δεομένῃ στρατιήν. <Καὶ> τοῦτο γὰρ ἐπὶ παντὶ τῷ διδομένῳ ἔλεγε, τελευταῖόν οἱ ἐξέπεμψε δῶρον ὁ Εὐέλθων ἄτρακτον χρύσεον καὶ ἠλακάτην, προσῆν δὲ [οἱ] καὶ εἴριον· ἐπειπάσης δὲ αὖτις τῆς Φερετίμης τὠυτὸ ἔπος ὁ Εὐέλθων ἔφη τοιούτοισι γυναῖκας δωρέεσθαι ἀλλ᾽ οὐ στρατιῇ.

Thus matters rested during the lifetime of this Battus, but when his son Arcesilaus came to the throne, great disturbance arose about the privileges. For Arcesilaus, son of Battus the lame and Pheretima, refused to submit to the arrangements of Demonax the Mantinean, and claimed all the powers of his forefathers. In the contention which followed Arcesilaus was worsted, whereupon he fled to Samos, while his mother took refuge at Salamis in the island of Cyprus. Salamis was at that time ruled by Evelthon, the same who offered at Delphi the censer which is in the treasury of the Corinthians, a work deserving of admiration. Of him Pheretima made request that he would give her an army whereby she and her son might regain Cyrene. But Evelthon, preferring to give her anything rather than an army, made her various presents. Pheretima accepted them all, saying, as she took them: "Good is this too, O king! but better were it to give me the army which I crave at thy hands." Finding that she repeated these words each time that he presented her with a gift, Evelthon at last sent her a golden spindle and distaff, with the wool ready for spinning. Again she uttered the same speech as before, whereupon Evelthon rejoined - "These are the gifts I present to women, not armies."

163 Ὁ δὲ Ἀρκεσίλεως τοῦτον τὸν χρόνον ἐὼν ἐν Σάμῳ συνή γειρε πάντα ἄνδρα ἐπὶ γῆς ἀναδασμῷ· συλλεγομένου δὲ στρατοῦ πολλοῦ ἐστάλη ἐς Δελφοὺς ὁ Ἀρκεσίλεως χρησόμενος τῷ χρηστηρίῳ περὶ κατόδου. Ἡ δὲ Πυθίη οἱ χρᾷ τάδε· "Ἐπὶ μὲν τέσσερας Βάττους καὶ Ἀρκεσίλεως τέσσερας, ὀκτὼ ἀνδρῶν γενεάς, διδοῖ ὑμῖν Λοξίης βασι λεύειν 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 ἀλλ᾽ ἀπόπεμπε κατ᾽ οὖρον· εἰ δὲ ἐξοπτήσεις [τὴν κάμινον], μὴ ἐσέλθῃς ἐς τὴν ἀμφίρρυτον· εἰ δὲ μή, ἀποθανέαι καὶ αὐτὸς καὶ ταῦρος ὁ καλλιστεύων." Ταῦτα ἡ Πυθίη Ἀρκεσίλεῳ χρᾷ.

At Samos, meanwhile, Arcesilaus was collecting troops by the promise of granting them lands. Having in this way drawn together a vast host, he sent to Delphi to consult the oracle about his restoration. The answer of the Pythoness was this: "Loxias grants thy race to rule over Cyrene, till four kings Battus, four Arcesilaus by name, have passed away. Beyond this term of eight generations of men, he warns you not to seek to extend your reign. Thou, for thy part, be gentle, when thou art restored. If thou findest the oven full of jars, bake not the jars; but be sure to speed them on their way. If, however, thou heatest the oven, then avoid the island else thou wilt die thyself, and with thee the most beautiful bull."

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 οἱ μὲν τὸ παράπαν ἐκ τῆς χώρης ἀπαλλάσσοντο, τοὺς δέ τινας χειρωσάμενος ὁ Ἀρκεσίλεως ἐς Κύπρον ἀπέστειλε ἐπὶ διαφθορῇ· τούτους μέν νυν Κνίδιοι ἀπενειχθέντας πρὸς τὴν σφετέρην ἐρρύσαντο καὶ ἐς Θήρην ἀπέστειλαν. Ἑτέρους δέ τινας τῶν Κυρηναίων ἐς πύργον μέγαν Ἀγλωμάχου κατα φυγόντας ἰδιωτικὸν ὕλην περινήσας ὁ Ἀρκεσίλεως ἐνέ πρησε. Μαθὼν δὲ ἐπ᾽ 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 κεχρημένον θάνατον καὶ δοκέων τὴν ἀμφίρρυτον Κυρήνην εἶναι. Εἶχε δὲ γυναῖκα συγγενέα ἑωυτοῦ, θυγατέρα δὲ τῶν Βαρκαίων τοῦ βασιλέος, τῷ οὔνομα ἦν Ἀλάζειρ· παρὰ τοῦτον ἀπικνέεται, καί μιν Βαρ καῖοί τε ἄνδρες καὶ τῶν ἐκ Κυρήνης φυγάδων τινὲς κατα μαθόντες ἀγοράζοντα κτείνουσι, πρὸς δὲ καὶ τὸν πενθερὸν αὐτοῦ Ἀλάζειρα. Ἀρκεσίλεως μέν νυν εἴτε ἑκὼν εἴτε ἀέκων ἁμαρτὼν τοῦ χρησμοῦ ἐξέπλησε μοῖραν τὴν ἑωυτοῦ.

So spake the Pythoness. Arcesilaus upon this returned to Cyrene, taking with him the troops which he had raised in Samos. There he obtained possession of the supreme power; whereupon, forgetful of the oracle, he took proceedings against those who had driven him into banishment. Some of them fled from him and quitted the country for good; others fell into his hands and were sent to suffer death in Cyprus. These last happening on their passage to put in through stress of weather at Cnidus, the Cnidians rescued them, and sent them off to Thera. Another body found a refuge in the great tower of Aglomachus, a private edifice, and were there destroyed by Arcesilaus, who heaped wood around the place, and burnt them to death. Aware, after the deed was done, that this was what the Pythoness meant when she warned him, if he found the jars in the oven, not to bake them, he withdrew himself of his own accord from the city of Cyrene, believing that to be the island of the oracle, and fearing to die as had been prophesied. Being married to a relation of his own, a daughter of Alazir, at that time king of the Barcaeans, he took up his abode with him. At Barca, however, certain of the citizens, together with a number of Cyrenaean exiles, recognising him as he walked in the forum, killed him; they slew also at the same time Alazir, his father-in-law. So Arcesilaus, wittingly or unwittingly, disobeyed the oracle, and thereby fulfilled his destiny.

165 Ἡ δὲ μήτηρ Φερετίμη, ἕως μὲν ὁ Ἀρκεσίλεως ἐν τῇ Βάρκῃ διαιτᾶτο ἐξεργασμένος ἑωυτῷ κακόν, ἡ 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 Καμβύσην τὸν Κύρου πεποιημέναι· οὗτος γὰρ ἦν ὁ Ἀρκεσίλεως ὃς Κυρήνην Καμβύσῃ ἔδωκε καὶ φόρον ἐτάξατο. Ἀπικομένη δὲ ἐς Αἴγυπτον ἡ Φερετίμη Ἀρυάνδεω ἱκέτις ἵζετο, τιμωρῆσαι ἑωυτῇ κελεύουσα, προϊσχομένη πρόφασιν ὡς διὰ τὸν μηδισμὸν ὁ παῖς οἱ τέθνηκε.

Pheretima, the mother of Arcesilaus, during the time that her son, after working his own ruin, dwelt at Barca, continued to enjoy all his privileges at Cyrene, managing the government, and taking her seat at the council-board. No sooner, however, did she hear of the death of her son at Barca, than leaving Cyrene, she fled in haste to Egypt. Arcesilaus had claims for service done to Cambyses, son of Cyrus; since it was by him that Cyrene was put under the Persian yoke, and a rate of tribute agreed upon. Pheretima therefore went straight to Egypt, and presenting herself as a suppliant before Aryandes, entreated him to avenge her wrongs. Her son, she said, had met his death on account of his being so well affected towards the Medes.

166 Ὁ δὲ Ἀρυάνδης ἦν οὗτος τῆς Αἰγύπτου ὕπαρχος ὑπὸ Καμβύσεω κατεστεώς, ὃς ὑστέρῳ χρόνῳ τούτων παρισούμε νος Δαρείῳ διεφθάρη. Πυθόμενος γὰρ καὶ ἰδὼν Δαρεῖον ἐπιθυμέοντα μνημόσυνον ἑωυτοῦ λιπέσθαι τοῦτο τὸ μὴ ἄλλῳ εἴη βασιλέϊ κατεργασμένον, ἐμιμέετο τοῦτον, ἐς οὗ ἔλαβε τὸν μισθόν. Δαρεῖος μὲν γὰρ χρυσίον καθαρώτατον ἀπο ψήσας 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.

Now Aryandes had been made governor of Egypt by Cambyses. He it was who in after times was punished with death by Darius for seeking to rival him. Aware, by report and also by his own eyesight, that Darius wished to leave a memorial of himself, such as no king had ever left before, Aryandes resolved to follow his example, and did so, till he got his reward. Darius had refined gold to the last perfection of purity in order to have coins struck of it: Aryandes, in his Egyptian government, did the very same with silver, so that to this day there is no such pure silver anywhere as the Aryandic. Darius, when this came to his ears, brought another charge, a charge of rebellion, against Aryandes, and put him to death.

167 Τότε δὲ οὗτος ὁ Ἀρυάνδης κατοικτίρας 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 Πασαρ γάδην γένος. Πρὶν δὲ ἢ ἀποστεῖλαι τὴν στρατιήν, ὁ Ἀρυάνδης πέμψας ἐς τὴν Βάρκην κήρυκα ἐπυνθάνετο τίς εἴη ὁ Ἀρκεσίλεων ἀποκτείνας· οἱ δὲ Βαρκαῖοι αὐτοὶ ὑπεδέ κοντο πάντες· πολλά τε γὰρ καὶ κακὰ πάσχειν ὑπ᾽ αὐτοῦ. Πυθόμενος δὲ ταῦτα ὁ Ἀρυάνδης οὕτω δὴ τὴν στρατιὴν ἀπέστειλε ἅμα τῇ Φερετίμῃ. Αὕτη μέν νυν αἰτίη πρόσχημα τοῦ λόγου ἐγίνετο, ἀπεπέμπετο δὲ ἡ στρατιή, ὡς ἐμοὶ δοκέειν, ἐπὶ Λιβύης καταστροφῇ. Λιβύων γὰρ δὴ ἔθνεα πολλὰ καὶ παντοῖά ἐστι, καὶ τὰ μὲν αὐτῶν ὀλίγα βασιλέος ἦν ὑπήκοα, τὰ δὲ πλέω ἐφρόντιζε Δαρείου οὐδέν.

At the time of which we are speaking Aryandes, moved with compassion for Pheretima, granted her all the forces which there were in Egypt, both land and sea. The command of the army he gave to Amasis, a Maraphian; while Badres, one of the tribe of the Pasargadae, was appointed to lead the fleet. Before the expedition, however, left Egypt, he sent a herald to Barca to inquire who it was that had slain king Arcesilaus. The Barcaeans replied "that they, one and all, acknowledged the deed - Arcesilaus had done them many and great injuries." After receiving this reply, Aryandes gave the troops orders to march with Pheretima. Such was the cause which served as a pretext for this expedition: its real object was, I believe, the subjugation of Libya. For Libya is inhabited by many and various races, and of these but very few were subjects of the Persian king, while by far the larger number held Darius in no manner of respect.

168 Οἰκέουσι δὲ κατὰ τάδε Λίβυες. Ἀπ᾽ Αἰγύπτου ἀρξάμενοι πρῶτοι Ἀδυρμαχίδαι Λιβύων κατοίκηνται, οἳ νόμοισι μὲν τὰ πλέω Αἰγυπτίοισι χρέωνται, ἐσθῆτα δὲ φορέουσι οἵην περ οἱ ἄλλοι Λίβυες. Αἱ δὲ γυναῖκες αὐτῶν ψέλιον περὶ ἑκατέρῃ τῶν κνημέων φορέουσι χάλκεον· τὰς κεφαλὰς δὲ κομῶσαι, τοὺς φθεῖρας ἐπεὰν λάβωσι, τοὺς ἑωυτῆς ἑκάστη ἀντιδάκνει καὶ οὕτω ῥίπτει. Οὗτοι δὲ μοῦνοι Λιβύων τοῦτο ἐργάζονται, καὶ τῷ βασιλέϊ μοῦνοι τὰς παρθένους μελλούσας συνοικέειν ἐπιδεικνύουσι· ἣ δὲ ἂν τῷ βασιλέϊ ἀρεστὴ γένηται, ὑπὸ τούτου διαπαρ θενεύεται. Παρήκουσι δὲ οὗτοι οἱ Ἀδυρμαχίδαι ἀπ᾽ Αἰγύπ του μέχρι λιμένος τῷ οὔνομα Πλυνός ἐστι.

The Libyans dwell in the order which I will now describe. Beginning on the side of Egypt, the first Libyans are the Adyrmachidae These people have, in most points, the same customs as the Egyptians, but use the costume of the Libyans. Their women wear on each leg a ring made of bronze; they let their hair grow long, and when they catch any vermin on their persons, bite it and throw it away. In this they differ from all the other Libyans. They are also the only tribe with whom the custom obtains of bringing all women about to become brides before the king, that he may choose such as are agreeable to him. The Adyrmachidae extend from the borders of Egypt to the harbour called Port Plynus.

169 Τούτων δὲ ἔχονται Γιλιγάμαι, νεμόμενοι τὸ πρὸς ἑσπέρην χώρην μέχρι Ἀφροδισιάδος νήσου. Ἐν δὲ τῷ μεταξὺ χώρῳ τούτῳ ἥ τε Πλατέα νῆσος ἐπίκειται, τὴν ἔκτισαν οἱ Κυρηναῖοι, καὶ ἐν τῇ ἠπείρῳ Μενέλαος λιμήν ἐστι καὶ Ἄζιρις, τὴν οἱ Κυρηναῖοι οἴκεον· καὶ τὸ σίλφιον ἄρχεται ἀπὸ τούτου· παρήκει δὲ ἀπὸ Πλατέης νήσου μέχρι τοῦ στόματος τῆς Σύρτιος τὸ σίλφιον. Νόμοισι δὲ χρέωνται οὗτοι παραπλησίοισι τοῖσι ἑτέροισι.

Next to the Adyrmachidae are the Gilligammae, who inhabit the country westward as far as the island of Aphrodisias. Off this tract is the island of Platea, which the Cyrenaeans colonised. Here too, upon the mainland, are Port Menelaus, and Aziris, where the Cyrenaeans once lived. The Silphium begins to grow in this region, extending from the island of Platea on the one side to the mouth of the Syrtis on the other. The customs of the Gilligammae are like those of the rest of their countrymen.

170 Γιλιγαμέων δὲ ἔχονται τὸ πρὸς ἑσπέρης Ἀσβύσται· οὗτοι ὑπὲρ Κυρήνης οἰκέουσι. Ἐπὶ θάλασσαν δὲ οὐ κατήκουσι Ἀσβύσται· τὸ γὰρ παρὰ θάλασσαν Κυρηναῖοι νέμονται. Τεθριπποβάται δὲ οὐκ ἥκιστα ἀλλὰ μάλιστα Λιβύων εἰσί, νόμους δὲ τοὺς πλέονας μιμέεσθαι ἐπιτηδεύουσι τοὺς Κυρηναίων.

The Asbystae adjoin the Gilligammae upon the west. They inhabit the regions above Cyrene, but do not reach to the coast, which belongs to the Cyrenaeans. Four-horse chariots are in more common use among them than among any other Libyans. In most of their customs they ape the manners of the Cyrenaeans.

171 Ἀσβυστέων δὲ ἔχονται τὸ πρὸς ἑσπέρης Αὐσχίσαι· οὗτοι ὑπὲρ Βάρκης οἰκέουσι, κατήκοντες ἐπὶ θάλασσαν κατ᾽ Εὐεσπερίδας. Αὐσχισέων δὲ κατὰ μέσον τῆς χώρης οἰκέουσι Βάκαλες, ὀλίγον ἔθνος, κατήκοντες ἐπὶ θάλασσαν κατὰ Ταύχειρα πόλιν τῆς Βαρ καίης; νόμοισι δὲ τοῖσι αὐτοῖσι χρέωνται τοῖσι καὶ οἱ ὑπὲρ Κυρήνης.

Westward of the Asbystae dwell the Auschisae, who possess the country above Barca, reaching, however, to the sea at the place called Euesperides. In the middle of their territory is the little tribe of the Cabalians, which touches the coast near Tauchira, a city of the Barcaeans. Their customs are like those of the Libyans above Cyrene.

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· οἱ 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 μίξιν 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 ἕκαστός 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 φοιτῶντες τὰ σήματα καὶ κατευξάμενοι ἐπικατακοιμῶνται· τὸ δ᾽ ἂν ἴδῃ [ἐν τῇ ὄψι] ἐνύπνιον, τούτῳ χρᾶται. Πίστισι δὲ τοιῃσίδε χρέωνται· ἐκ τῆς χειρὸς διδοῖ πιεῖν καὶ αὐτὸς ἐκ τῆς τοῦ ἑτέρου πίνει· ἢν δὲ μὴ ἔχωσι ὑγρὸν μηδέν, οἱ δὲ τῆς χαμᾶθεν σποδοῦ λαβόντες λείχουσι.

The Nasamonians, a numerous people, are the western neighbours of the Auschisae. In summer they leave their flocks and herds upon the sea-shore, and go up the country to a place called Augila, where they gather the dates from the palms, which in those parts grow thickly, and are of great size, all of them being of the fruit-bearing kind. They also chase the locusts, and, when caught, dry them in the sun, after which they grind them to powder, and, sprinkling this upon their milk, so drink it. Each man among them has several wives, in their intercourse with whom they resemble the Massagetae. The following are their customs in the swearing of oaths and the practice of augury. The man, as he swears, lays his hand upon the tomb of some one considered to have been pre-eminently just and good, and so doing swears by his name. For divination they betake themselves to the sepulchres of their own ancestors, and, after praying, lie down to sleep upon their graves; by the dreams which then come to them they guide their conduct. When they pledge their faith to one another, each gives the other to drink out of his hand; if there be no liquid to be had, they take up dust from the ground, and put their tongues to it.

173 Νασαμῶσι δὲ προσόμουροί εἰσι Ψύλλοι. Οὗτοι ἐξαπ ολώλασι τρόπῳ τοιῷδε. Ὁ νότος σφι πνέων ἄνεμος τὰ ἔλυτρα τῶν ὑδάτων ἐξηύηνε, ἡ δὲ χώρη σφι ἅπασα ἐντὸς ἐοῦσα τῆς Σύρτιος ἦν ἄνυδρος· οἱ δὲ βουλευσάμενοι κοινῷ λόγῳ ἐστρατεύοντο ἐπὶ τὸν νότον (λέγω δὲ ταῦτα τὰ λέγουσι Λίβυες), καὶ ἐπείτε ἐγίνοντο ἐν τῇ ψάμμῳ πνεύσας ὁ νότος κατέχωσέ σφεας. Ἐξαπολομένων δὲ τούτων ἔχουσι τὴν χώρην οἱ Νασαμῶνες.

On the country of the Nasamonians borders that of the Psylli, who were swept away under the following circumstances. The south-wind had blown for a long time and dried up all the tanks in which their water was stored. Now the whole region within the Syrtis is utterly devoid of springs. Accordingly the Psylli took counsel among themselves, and by common consent made war upon the southwind - so at least the Libyans say, I do but repeat their words - they went forth and reached the desert; but there the south-wind rose and buried them under heaps of sand: whereupon, the Psylli being destroyed, their lands passed to the Nasamonians.

174 Τούτων δὲ κατύπερθε πρὸς νότον ἄνεμον ἐν τῇ θηριώδεϊ οἰκέουσι Γαμφάσαντες, οἳ πάντα ἄνθρωπον φεύγουσι καὶ παντὸς ὁμιλίην, καὶ οὔτε ὅπλον ἐκτέαται ἀρήιον οὐδὲν οὔτε ἀμύνεσθαι ἐπιστέαται. Οὗτοι μὲν δὴ κατύπερθε οἰκέουσι Νασαμώνων.

Above the Nasamonians, towards the south, in the district where the wild beasts abound, dwell the Garamantians, who avoid all society or intercourse with their fellow-men, have no weapon of war, and do not know how to defend themselves.

175 Τὸ δὲ παρὰ τὴν θάλασσαν ἔχονται τὸ πρὸς ἑσπέρης Μάκαι, οἳ λόφους κείρονται, τὸ μὲν μέσον τῶν τριχῶν ἀνιέντες αὔξεσθαι, τὰ δὲ ἔνθεν καὶ ἔνθεν κείροντες ἐν χροΐ, ἐς δὲ τὸν πόλεμον στρουθῶν καταγαίων δορὰς φορέουσι προβλήματα. Διὰ δὲ αὐτῶν Κῖνυψ ποταμὸς ῥέων ἐκ λόφου καλεομένου Χαρίτων ἐς θάλασσαν ἐκδιδοῖ. Ὁ δὲ λόφος οὗτος ὁ Χαρίτων δασὺς ἴδῃσί ἐστι, ἐούσης τῆς ἄλλης τῆς προκαταλεχθείσης Λιβύης ψιλῆς· ἀπὸ θαλάσσης δὲ ἐς αὐτὸν στάδιοι διηκόσιοί εἰσι.

These border the Nasamonians on the south: westward along the sea-shore their neighbours are the Macea, who, by letting the locks about the crown of their head grow long, while they clip them close everywhere else, make their hair resemble a crest. In war these people use the skins of ostriches for shields. The river Cinyps rises among them from the height called "the Hill of the Graces," and runs from thence through their country to the sea. The Hill of the Graces is thickly covered with wood, and is thus very unlike the rest of Libya, which is bare. It is distant two hundred furlongs from the sea.

176 Μακέων δὲ τούτων ἐχόμενοι Γινδᾶνές εἰσι, τῶν αἱ γυναῖκες περισφύρια δερμάτων πολλὰ ἑκάστη φορέει κατὰ τοιόνδε τι, ὡς λέγεται· κατ᾽ ἄνδρα ἕκαστον μιχθέντα περισφύριον περιδέεται· ἣ δ᾽ ἂν πλεῖστα ἔχῃ, αὕτη ἀρίστη δέδοκται εἶναι ὡς ὑπὸ πλείστων ἀνδρῶν φιληθεῖσα.

Adjoining the Macae are the Gindanes, whose women wear on their legs anklets of leather. Each lover that a woman has gives her one; and she who can show the most is the best esteemed, as she appears to have been loved by the greatest number of men.

177 Ἀκτὴν δὲ προέχουσαν ἐς τὸν πόντον τούτων τῶν Γινδάνων νέμονται Λωτοφάγοι, οἳ τὸν καρπὸν μοῦνον τοῦ λωτοῦ τρώγοντες ζώουσι. Ὁ δὲ τοῦ λωτοῦ καρπός ἐστι μέγαθος ὅσον τε τῆς σχίνου, γλυκύτητα δὲ τοῦ φοίνικος τῷ καρπῷ προσείκελος. Ποιεῦνται δὲ ἐκ τοῦ καρποῦ τούτου οἱ Λωτοφάγοι καὶ οἶνον.

A promontory jutting out into the sea from the country of the Gindanes is inhabited by the Lotophagi, who live entirely on the fruit of the lotus-tree. The lotus fruit is about the size of the lentisk berry, and in sweetness resembles the date. The Lotophagi even succeed in obtaining from it a sort of wine.

178 Λωτοφάγων δὲ τὸ παρὰ θάλασσαν ἔχονται Μάχλυες, [τῷ] λωτῷ μὲν καὶ οὗτοι χρεώμενοι, ἀτὰρ ἧσσόν γε τῶν πρότερον λεχθέντων. Κατήκουσι δὲ ἐπὶ ποταμὸν μέγαν τῷ οὔνομα Τρίτων ἐστί· ἐκδιδοῖ δὲ οὗτος ἐς λίμνην μεγάλην Τριτωνίδα· ἐν δὲ αὐτῇ νῆσος ἔνι τῇ οὔνομα Φλά· ταύτην δὲ τὴν νῆσον Λακεδαιμονίοισί φασι λόγιον εἶναι κτίσαι.

The sea-coast beyond the Lotophagi is occupied by the Machlyans, who use the lotus to some extent, though not so much as the people of whom we last spoke. The Machlyans reach as far as the great river called the Triton, which empties itself into the great lake Tritonis. Here, in this lake, is an island called Phla, which it is said the Lacedaemonians were to have colonised, according to an oracle.

179 Ἔστι δὲ καὶ ὅδε λόγος λεγόμενος· Ἰήσονα, ἐπείτε οἱ ἐξεργάσθη ὑπὸ τῷ Πηλίῳ ἡ Ἀργώ, ἐσθέμενον ἐς αὐτὴν ἄλλην τε ἑκατόμβην καὶ δὴ καὶ τρίποδα χάλκεον περιπλέειν Πελοπόννησον βουλόμενον ἐς Δελφοὺς ἀπικέσθαι. Καί μιν, ὡς πλέοντα γενέσθαι κατὰ Μαλέην, ὑπολαβεῖν ἄνεμον βορέην καὶ ἀποφέρειν πρὸς τὴν Λιβύην· πρὶν δὲ κατιδέσθαι γῆν, ἐν τοῖσι βράχεσι γενέσθαι λίμνης τῆς Τριτωνίδος. Καί οἱ ἀπορέοντι τὴν ἐξαγωγὴν λόγος ἐστὶ φανῆναι Τρίτωνα καὶ κελεύειν τὸν Ἰήσονα ἑωυτῷ δοῦναι τὸν τρίποδα, φάμενόν σφι καὶ τὸν πόρον δείξειν καὶ ἀπήμονας ἀποστελέειν. Πειθομένου δὲ τοῦ Ἰήσονος οὕτω δὴ τόν τε διέκπλοον τῶν βραχέων δεικνύναι τὸν Τρίτωνά σφι καὶ τὸν τρίποδα θεῖναι ἐν τῷ ἑωυτοῦ ἱρῷ ἐπιθεσπί σαντά τε τῷ τρίποδι καὶ τοῖσι σὺν Ἰήσονι σημήναντα τὸν πάντα λόγον, ὡς ἐπεὰν τὸν τρίποδα κομίσηται τῶν τις ἐκγόνων τῶν ἐν τῇ Ἀργοῖ συμπλεόντων, τότε ἑκατὸν πόλις οἰκῆσαι περὶ τὴν Τριτωνίδα λίμνην Ἑλληνίδας πᾶσαν εἶναι ἀνάγκην. Ταῦτα ἀκούσαντας τοὺς ἐπιχωρίους τῶν Λιβύων κρύψαι τὸν τρίποδα.

The following is the story as it is commonly told. When Jason had finished building the Argo at the foot of Mount Pelion, he took on board the usual hecatomb, and moreover a brazen tripod. Thus equipped, he set sail, intending to coast round the Peloponnese, and so to reach Delphi. The voyage was prosperous as far as Malea; but at that point a gale of wind from the north came on suddenly, and carried him out of his course to the coast of Libya; where, before he discovered the land, he got among the shallows of Lake Tritonis. As he was turning it in his mind how he should find his way out, Triton (they say) appeared to him, and offered to show him the channel, and secure him a safe retreat, if he would give him the tripod. Jason complying, was shown by Triton the passage through the shallows; after which the god took the tripod, and, carrying it to his own temple, seated himself upon it, and, filled with prophetic fury, delivered to Jason and his companions a long prediction. "When a descendant," he said, "of one of the Argo's crew should seize and carry off the brazen tripod, then by inevitable fate would a hundred Grecian cities be built around Lake Tritonis." The Libyans of that region, when they heard the words of this prophecy, took away the tripod and hid it.

180 Τούτων δὲ ἔχονται τῶν Μαχλύων Αὐσέες· οὗτοι δὲ καὶ οἱ Μάχλυες πέριξ τὴν Τριτωνίδα λίμνην οἰκέουσι, τὸ μέσον δέ σφι οὐρίζει ὁ Τρίτων. Καὶ οἱ μὲν Μάχλυες τὰ ὀπίσω κομῶσι τῆς κεφαλῆς, οἱ δὲ Αὐσέες τὰ ἔμπροσθε. Ὁρτῇ δὲ ἐνιαυσίῃ Ἀθηναίης αἱ παρθένοι αὐτῶν δίχα διαστᾶσαι μάχονται πρὸς ἀλλήλας λίθοισί τε καὶ ξύλοισι, τῇ αὐθιγενέϊ θεῷ λέγουσαι τὰ πάτρια ἀποτελέειν, τὴν Ἀθηναίην καλέομεν· τὰς δὲ ἀποθνῃσκούσας τῶν παρθένων ἐκ τῶν τρωμάτων ψευδοπαρθένους καλέουσι. Πρὶν δὲ ἀνεῖναι αὐτὰς μάχεσθαι, τάδε ποιεῦσι· κοινῇ παρθένον τὴν καλλιστεύουσαν ἑκάστοτε κοσμήσαντες κυνέῃ τε Κορινθίῃ καὶ πανοπλίῃ Ἑλληνικῇ καὶ ἐπ᾽ ἅρμα ἀναβιβά σαντες περιάγουσι τὴν λ&8055;μνην κύκλῳ. Ὁτέοισι δὲ τὸ πάλαι ἐκόσμεον τὰς παρθένους πρὶν ἤ σφι Ἕλληνας παροικισθῆναι, οὐκ ἔχω εἰπεῖν, δοκέω δ᾽ ὦν Αἰγυπτίοισι ὅπλοισι κοσμέεσθαι αὐτάς· ἀπὸ γὰρ Αἰγύπτου καὶ τὴν ἀσπίδα καὶ τὸ κράνος φημὶ ἀπῖχθαι ἐς τοὺς Ἕλληνας. Τὴν δὲ Ἀθηναίην φασὶ Ποσειδέωνος εἶναι θυγατέρα καὶ τῆς Τριτωνίδος λίμνης, καί μιν μεμφθεῖσάν τι τῷ πατρὶ δοῦναι ἑωυτὴν τῷ Διί, τὸν δὲ Δία ἑωυτοῦ μιν ποιήσασθαι θυγατέρα. Ταῦτα μὲν λέγουσι. Μίξιν δὲ ἐπίκοινον τῶν γυναικῶν ποιεῦνται, οὔτε συνοικέοντες κτηνηδόν τε μισγόμενοι. Ἐπεὰν δὲ γυναικὶ τὸ παιδίον ἁδρὸν γένηται, συμφοιτῶσι ἐς τὠυτὸ οἱ ἄνδρες τρίτου μηνός, καὶ τῷ ἂν οἴκῃ τῶν ἀνδρῶν τὸ παιδίον, τούτου παῖς νομίζεται.

The next tribe beyond the Machlyans is the tribe of the Auseans. Both these nations inhabit the borders of Lake Tritonis, being separated from one another by the river Triton. Both also wear their hair long, but the Machlyans let it grow at the back of the head, while the Auseans have it long in front. The Ausean maidens keep year by year a feast in honour of Minerva, whereat their custom is to draw up in two bodies, and fight with stones and clubs. They say that these are rites which have come down to them from their fathers, and that they honour with them their native goddess, who is the same as the Minerva (Athene) of the Grecians. If any of the maidens die of the wounds they receive, the Auseans declare that such are false maidens. Before the fight is suffered to begin, they have another ceremony. One of the virgins, the loveliest of the number, is selected from the rest; a Corinthian helmet and a complete suit of Greek armour are publicly put upon her; and, thus adorned, she is made to mount into a chariot, and led around the whole lake in a procession. What arms they used for the adornment of their damsels before the Greeks came to live in their country, I cannot say. I imagine they dressed them in Egyptian armour, for I maintain that both the shield and the helmet came into Greece from Egypt. The Auseans declare that Minerva is the daughter of Neptune and the Lake Tritonis - they say she quarrelled with her father, and applied to Jupiter, who consented to let her be his child; and so she became his adopted daughter. These people do not marry or live in families, but dwell together like the gregarious beasts. When their children are full-grown, they are brought before the assembly of the men, which is held every third month, and assigned to those whom they most resemble.

181 Οὗτοι μὲν οἱ παραθαλάσσιοι τῶν νομάδων Λιβύων εἰρέαται. Ὑπὲρ δὲ τούτων ἐς μεσόγαιαν ἡ θηριώδης ἐστὶ Λιβύη, ὑπὲρ δὲ τῆς θηριώδεος ὀφρύη ψάμμου κατήκει, παρατείνουσα ἀπὸ Θηβέων τῶν Αἰγυπτιέων ἐπ᾽ Ἡρακλέας στήλας. Ἐν δὲ τῇ ὀφρύῃ ταύτῃ μάλιστα διὰ δέκα ἡμερέων ὁδοῦ ἁλός ἐστι τρύφεα κατὰ χόνδρους μεγάλους ἐν κολω νοῖσι, καὶ ἐν κορυφῇσι ἑκάστου τοῦ κολωνοῦ ἀνακοντίζει ἐκ μέσου τοῦ ἁλὸς ὕδωρ ψυχρὸν καὶ γλυκύ, περὶ δὲ αὐτὸν ἄνθρωποι οἰκέουσι ἔσχατοι πρὸς τῆς ἐρήμου καὶ ὑπὲρ τῆς θηριώδεος. Πρῶτοι μὲν ἀπὸ Θηβέων διὰ δέκα ἡμερέων ὁδοῦ Ἀμμώνιοι, ἔχοντες τὸ ἱρὸν ἀπὸ τοῦ Θηβαιέος Διός· καὶ γὰρ [τὸ] ἐν Θήβῃσι, ὡς καὶ πρότερον εἴρηταί μοι, κριοπρόσωπον τοῦ Διὸς τὤγαλμά ἐστι. Τυγχάνει δὲ καὶ ἄλλο σφι ὕδωρ κρηναῖον ἐόν, τὸ τὸν μὲν ὄρθρον γίνεται χλιαρόν, ἀγορῆς δὲ πληθυούσης ψυχρότερον· μεσαμβρίη τέ ἐστι καὶ τὸ κάρτα γίνεται ψυχρόν· τηνικαῦτα δὲ ἄρδουσι τοὺς κήπους· ἀποκλινομένης δὲ τῆς ἡμέρης ὑπίεται τοῦ ψυχροῦ, ἐς οὗ δύεταί τε ὁ ἥλιος καὶ τὸ ὕδωρ γίνεται χλιαρόν· ἐπὶ δὲ μᾶλλον ἰὸν ἐς τὸ θερμὸν ἐς μέσας νύκτας πελάζει, τηνικαῦτα δὲ ζέει ἀμβολάδην· παρέρχονταί τε μέσαι νύκτες καὶ ψύχεται μέχρι ἐς ἠῶ. Ἐπίκλησιν δὲ αὕτη ἡ κρήνη καλέεται Ἡλίου.

Such are the tribes of wandering Libyans dwelling upon the sea-coast. Above them inland is the wild-beast tract: and beyond that, a ridge of sand, reaching from Egyptian Thebes to the Pillars of Hercules. Throughout this ridge, at the distance of about ten days' journey from one another, heaps of salt in large lumps lie upon hills. At the top of every hill there gushes forth from the middle of the salt a stream of water, which is both cold and sweet. Around dwell men who are the last inhabitants of Libya on the side of the desert, living, as they do, more inland than the wild-beast district. Of these nations the first is that of the Ammonians, who dwell at a distance of ten days' from Thebes, and have a temple derived from that of the Theban Jupiter. For at Thebes likewise, as I mentioned above, the image of Jupiter has a face like that of a ram. The Ammonians have another spring besides that which rises from the salt. The water of this stream is lukewarm at early dawn; at the time when the market fills it is much cooler; by noon it has grown quite cold; at this time, therefore, they water their gardens. As the afternoon advances the coldness goes off, till, about sunset, the water is once more lukewarm; still the heat increases, and at midnight it boils furiously. After this time it again begins to cool, and grows less and less hot till morning comes. This spring is called "the Fountain of the Sun."

182 Μετὰ δὲ Ἀμμωνίους, διὰ τῆς ὀφρύης τῆς ψάμμου δι᾽ ἀλλέων δέκα ἡμερέων ὁδοῦ, κολωνός τε ἁλός ἐστι ὅμοιος τῷ Ἀμμωνίῳ καὶ ὕδωρ, καὶ ἄνθρωποι περὶ αὐτὸν οἰκέουσι· τῷ δὲ χώρῳ τούτῳ οὔνομα Αὔγιλά ἐστι· ἐς τοῦτον τὸν χῶρον οἱ Νασαμῶνες ὀπωριεῦντες τοὺς φοίνικας φοιτῶσι.

Next to the Ammonians, at the distance of ten days' journey along the ridge of sand, there is a second salt-hill like the Ammonian, and a second spring. The country round is inhabited, and the place bears the name of Augila. Hither it is that the Nasamonians come to gather in the dates.

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 Γαράμαντές ἐστι, ἔθνος μέγα ἰσχυρῶς, οἳ ἐπὶ τὸν ἅλα γῆν ἐπιφορέοντες οὕτω σπείρουσι. Συντομώτατον δ᾽ ..... ἐστὶ ἐς τοὺς Λωτοφάγους, ἐκ τῶν τριή κοντα ἡμερέων ἐς αὐτοὺς ὁδός ἐστι. Ἐν τοῖσι καὶ οἱ ὀπισθονόμοι βόες γίνονται. Ὀπισθονόμοι δὲ διὰ τόδε εἰσί· τὰ κέρεα ἔχουσι κεκυφότα ἐς τὸ ἔμπροσθε· διὰ τοῦτο ὀπίσω ἀναχωρέοντες νέμονται· ἐς γὰρ τὸ ἔμπροσθε οὐκ οἷοί τέ εἰσι 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 σαύρας καὶ τὰ τοιαῦτα τῶν ἑρπετῶν· γλῶσσαν δὲ οὐδεμιῇ ἄλλῃ παρομοίην νενομίκασι, ἀλλὰ τετρίγασι κατά περ αἱ νυκτερίδες.

Ten days' journey from Augila there is again a salt-hill and a spring; palms of the fruitful kind grow here abundantly, as they do also at the other salt-hills. This region is inhabited by a nation called the Garamantians, a very powerful people, who cover the salt with mould, and then sow their crops. From thence is the shortest road to the Lutophagi, a journey of thirty days. In the Garamantian country are found the oxen which, as they graze, walk backwards. This they do because their horns curve outwards in front of their heads, so that it is not possible for them when grazing to move forwards, since in that case their horns would become fixed in the ground. Only herein do they differ from other oxen, and further in the thickness and hardness of their hides. The Garamantians have four-horse chariots, in which they chase the Troglodyte Ethiopians, who of all the nations whereof any account has reached our ears are by far the swiftest of foot. The Troglodytes feed on serpents, lizards, and other similar reptiles. Their language is unlike that of any other people; it sounds like the screeching of bats.

184 Ἀπὸ δὲ Γαραμάντων δι᾽ ἀλλέων δέκα ἡμερέων ὁδοῦ ἄλλος ἁλός τε κολωνὸς καὶ ὕδωρ, καὶ ἄνθρωποι περὶ αὐτὸν οἰκέουσι τοῖσι οὔνομά ἐστι Ἀτάραντες, οἳ ἀνώνυμοί εἰσι μοῦνοι ἀνθρώπων τῶν ἡμεῖς ἴδμεν· ἁλέσι μὲν γάρ σφί ἐστι Ἀτάραντες οὔνομα, ἑνὶ δὲ ἑκάστῳ αὐτῶν οὔνομα οὐδὲν κεῖται. Οὗτοι τῷ ἡλίῳ ὑπερβάλλοντι καταρῶνται καὶ πρὸς τούτοισι πάντα τὰ αἰσχρὰ λοιδορέονται, ὅτι σφέας καίων ἐπιτρίβει, αὐτούς τε τοὺς ἀνθρώπους καὶ τὴν χώρην αὐτῶν. Μετὰ δὲ δι᾽ ἀλλέων δέκα ἡμερέων ὁδοῦ ἄλλος κολωνὸς ἁλὸς καὶ ὕδωρ, καὶ ἄνθρωποι περὶ αὐτὸν οἰκέουσι. Ἔχεται δὲ τοῦ ἁλὸς τούτου ὄρος τῷ οὔνομά ἐστι Ἄτλας· ἔστι δὲ στεινὸν καὶ κυκλοτερὲς πάντῃ, ὑψηλὸν δὲ οὕτω δή τι λέγεται ὡς τὰς κορυφὰς αὐτοῦ οὐκ οἷά τε εἶναι ἰδέσθαι· οὐδέκοτε γὰρ αὐτὰς ἀπολείπειν νέφεα οὔτε θέρεος οὔτε χειμῶνος· τοῦτο τὸν κίονα τοῦ οὐρανοῦ λέγουσι οἱ ἐπιχώριοι εἶναι. Ἐπὶ τούτου τοῦ ὄρεος οἱ ἄνθρωποι οὗτοι ἐπώνυμοι ἐγένοντο· καλέονται γὰρ [δὴ] Ἄτλαντες. Λέγονται δὲ οὔτε ἔμψυχον οὐδὲν σιτέεσθαι οὔτε ἐνύπνια ὁρᾶν.

At the distance of ten days' journey from the Garamantians there is again another salt-hill and spring of water; around which dwell a people, called the Atarantians, who alone of all known nations are destitute of names. The title of Atarantians is borne by the whole race in common; but the men have no particular names of their own. The Atarantians, when the sun rises high in the heaven, curse him, and load him with reproaches, because (they say) he burns and wastes both their country and themselves. Once more at the distance of ten days' there is a salt-hill, a spring, and an inhabited tract. Near the salt is a mountain called Atlas, very taper and round; so lofty, moreover, that the top (it is said) cannot be seen, the clouds never quitting it either summer or winter. The natives call this mountain "the Pillar of Heaven"; and they themselves take their name from it, being called Atlantes. They are reported not to eat any living thing, and never to have any dreams.

185 Μέχρι μὲν δὴ τῶν Ἀτλάντων τούτων ἔχω τὰ οὐνόματα τῶν ἐν τῇ ὀφρύῃ κατοικημένων καταλέξαι, τὸ δ᾽ ἀπὸ τούτων οὐκέτι. Διήκει δ᾽ ὦν ἡ ὀφρύη μέχρι Ἡρακλέων στηλέων καὶ τὸ ἔξω τουτέων· ἔστι δὲ ἁλός τε μέταλλον ἐν αὐτῇ διὰ δέκα ἡμερέων ὁδοῦ καὶ ἄνθρωποι οἰκέοντες. Τὰ δὲ οἰκία τούτοισι πᾶσι ἐκ τῶν ἁλίνων χόνδρων οἰκοδομέαται· ταῦτα γὰρ ἤδη τῆς Λιβύης ἄνομβρά ἐστι· οὐ γὰρ ἂν ἐδυνέατο μένειν οἱ τοῖχοι ἐόντες ἅλινοι, εἰ ὗε. Ὁ δὲ ἃλς αὐτόθι καὶ λευκὸς καὶ πορφύρεος τὸ εἶδος ὀρύσσεται. Ὑπὲρ δὲ τῆς ὀφρύης ταύτης, τὸ πρὸς νότου καὶ ἐς μεσόγαιαν τῆς Λιβύης, ἔρημος καὶ ἄνυδρος καὶ ἄθηρος καὶ ἄνομβρος καὶ ἄξυλός ἐστι ἡ χώρη, καὶ ἰκμάδος ἐστὶ ἐν αὐτῇ οὐδέν.

As far as the Atlantes the names of the nations inhabiting the sandy ridge are known to me; but beyond them my knowledge fails. The ridge itself extends as far as the Pillars of Hercules, and even further than these; and throughout the whole distance, at the end of every ten days' there is a salt-mine, with people dwelling round it who all of them build their houses with blocks of the salt. No rain falls in these parts of Libya; if it were otherwise, the walls of these houses could not stand. The salt quarried is of two colours, white and purple. Beyond the ridge, southwards, in the direction of the interior, the country is a desert, with no springs, no beasts, no rain, no wood, and altogether destitute of moisture.

186 Οὕτω μὲν μέχρι τῆς Τριτωνίδος λίμνης ἀπ᾽ Αἰγύπτου νομάδες εἰσὶ κρεοφάγοι τε καὶ γαλακτοπόται Λίβυες, καὶ θηλέων τε βοῶν οὔτι γευόμενοι, δι᾽ ὅ τι περ οὐδὲ Αἰγύπτιοι, καὶ ὗς οὐ τρέφοντες. Βοῶν μέν νυν θηλέων οὐδ᾽ αἱ Κυρη ναίων γυναῖκες δικαιοῦσι πατέεσθαι διὰ τὴν ἐν Αἰγύπτῳ Ἶσιν, ἀλλὰ καὶ νηστηίας αὐτῇ καὶ ὁρτὰς ἐπιτελέουσι. Αἱ δὲ τῶν Βαρκαίων γυναῖκες οὐδὲ ὑῶν πρὸς τῇσι βουσὶ γεύονται. Ταῦτα μὲν δὴ οὕτω ἔχει.

Thus from Egypt as far as Lake Tritonis Libya is inhabited by wandering tribes, whose drink is milk and their food the flesh of animals. Cow's flesh, however, none of these tribes ever taste, but abstain from it for the same reason as the Egyptians, neither do they any of them breed swine. Even at Cyrene, the women think it wrong to eat the flesh of the cow, honouring in this Isis, the Egyptian goddess, whom they worship both with fasts and festivals. The Barcaean women abstain, not from cow's flesh only, but also from the flesh of swine.

187 Τὸ δὲ πρὸς ἑσπέρης τῆς Τριτωνίδος λίμνης οὐκέτι νομάδες εἰσὶ Λίβυες, οὐδὲ νόμοισι τοῖσι αὐτοῖσι χρεώμενοι, οὐδὲ κατὰ τὰ παιδία ποιεῦντες οἷόν τι καὶ οἱ νομάδες ἐώθασι ποιέειν. Οἱ γὰρ δὴ τῶν Λιβύων νομάδες, εἰ μὲν πάντες οὐκ ἔχω ἀτρεκέως τοῦτο εἰπεῖν, ποιεῦσι δὲ αὐτῶν συχνοὶ τοιάδε· τῶν παιδίων τῶν σφετέρων, ἐπεὰν τετραέτεα γένηται, οἰσύπῃ προβάτων καίουσι τὰς ἐν τῇσι κορυφῇσι φλέβας, μετεξέτεροι δὲ αὐτῶν τὰς ἐν τοῖσι κροτάφοισι, τοῦδε εἵνεκα ὡς μή σφεας ἐς τὸν πάντα χρόνον καταρρέον φλέγμα ἐκ τῆς κεφαλῆς δηλέηται· καὶ διὰ τοῦτο σφέας λέγουσι εἶναι ὑγιηροτάτους. Εἰσὶ γὰρ ὡς ἀληθέως οἱ Λίβυες ἀνθρώπων πάντων ὑγιηρότατοι τῶν ἡμεῖς ἴδμεν· εἰ μὲν διὰ τοῦτο, οὐκ ἔχω ἀτρεκέως εἰπεῖν, ὑγιηρότατοι δ᾽ ὦν εἰσί. Ἢν δὲ καίουσι τὰ παιδία σπασμὸς ἐπιγένηται, ἐξεύρηταί σφι ἄκος· τράγου γὰρ οὖρον ἐπι σπείσαντες ῥύονταί σφεα. Λέγω δὲ τὰ λέγουσι αὐτοὶ Λίβυες.

West of Lake Tritonis the Libyans are no longer wanderers, nor do they practise the same customs as the wandering people, or treat their children in the same way. For the wandering Libyans, many of them at any rate, if not all - concerning which I cannot speak with certainty - when their children come to the age of four years, burn the veins at the top of their heads with a flock from the fleece of a sheep: others burn the veins about the temples. This they do to prevent them from being plagued in their after lives by a flow of rheum from the head; and such they declare is the reason why they are so much more healthy than other men. Certainly the Libyans are the healthiest men that I know; but whether this is what makes them so, or not, I cannot positively say - the healthiest certainly they are. If when the children are being burnt convulsions come on, there is a remedy of which they have made discovery. It is to sprinkle goat's water upon the child, who thus treated, is sure to recover. In all this I only repeat what is said by the Libyans.

188 Θυσίαι δὲ τοῖσι νομάσι εἰσὶ αἵδε. Ἐπεὰν τοῦ ὠτὸς ἀπάρξωνται τοῦ κτήνεος, ῥιπτέουσι ὑπὲρ τὸν ὦμον, 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.

The rites which the wandering Libyans use in sacrificing are the following. They begin with the ear of the victim, which they cut off and throw over their house: this done, they kill the animal by twisting the neck. They sacrifice to the Sun and Moon, but not to any other god. This worship is common to all the Libyans. The inhabitants of the parts about Lake Tritonis worship in addition Triton, Neptune, and Minerva, the last especially.

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 Λιβυσ σέων ἐστὶ καὶ οἱ θύσανοι οἱ ἐκ τῶν αἰγίδων αὐτῇσι οὐκ ὄφιές εἰσι ἀλλὰ ἱμάντινοι, τὰ δὲ 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 δ᾽ ἔμοιγε καὶ ἡ ὀλολυγὴ ἐπὶ ἱροῖσι ἐνθαῦτα πρῶτον γενέσθαι· κάρτα γὰρ ταύτῃ χρέωνται αἱ Λίβυσσαι καὶ χρέωνται καλῶς. Καὶ τέσσερας ἵππους συζευγνύναι παρὰ Λιβύων οἱ Ἕλληνες μεμαθήκασι.

The dress wherewith Minerva's statues are adorned, and her Aegis, were derived by the Greeks from the women of Libya. For, except that the garments of the Libyan women are of leather, and their fringes made of leathern thongs instead of serpents, in all else the dress of both is exactly alike. The name too itself shows that the mode of dressing the Pallas-statues came from Libya. For the Libyan women wear over their dress stript of the hair, fringed at their edges, and coloured with vermilion; and from these goat-skins the Greeks get their word Aegis (goat-harness). I think for my part that the loud cries uttered in our sacred rites came also from thence; for the Libyan women are greatly given to such cries and utter them very sweetly. Likewise the Greeks learnt from the Libyans to yoke four horses to a chariot.

190 Θάπτουσι δὲ τοὺς ἀποθνῄσκοντας οἱ νομάδες κατά περ οἱ Ἕλληνες, πλὴν Νασαμώνων· οὗτοι δὲ κατημένους θάπτουσι, φυλάσσοντες, ἐπεὰν ἀπίῃ τὴν ψυχήν, ὅκως μιν κατίσουσι μηδὲ ὕπτιος ἀποθανέεται. Οἰκήματα δὲ σύμ πηκτα ἐξ ἀνθερίκων ἐνειρμένων περὶ σχοίνους ἐστί, καὶ ταῦτα περιφορητά. Νόμοισι μὲν τοιούτοισι οὗτοι χρέωνται.

All the wandering tribes bury their dead according to the fashion of the Greeks, except the Nasamonians. They bury them sitting, and are right careful when the sick man is at the point of giving up the ghost, to make him sit and not let him die lying down. The dwellings of these people are made of the stems of the asphodel, and of rushes wattled together. They can be carried from place to place. Such are the customs of the afore-mentioned tribes.

191 Τὸ δὲ πρὸς ἑσπέρης τοῦ Τρίτωνος ποταμοῦ Αὐσέων ἔχονται ἀροτῆρες ἤδη Λίβυες καὶ οἰκίας νομίζοντες ἐκτῆσθαι, τοῖσι οὔνομα κεῖται Μάξυες, οἳ τὰ ἐπὶ δεξιὰ τῶν κεφαλέων κομῶσι, τὰ δ᾽ ἐπ᾽ ἀριστερὰ κείρουσι, τὸ δὲ σῶμα χρίονται μίλτῳ. Φασὶ δὲ οὗτοι εἶναι τῶν ἐκ Τροίης ἀνδρῶν. Ἡ δὲ χώρη αὕτη τε καὶ ἡ λοιπὴ τῆς Λιβύης ἡ πρὸς ἑσπέρην πολλῷ θηριωδεστέρη τε καὶ δασυτέρη ἐστὶ τῆς τῶν νομάδων χώρης· ἡ μὲν γὰρ δὴ πρὸς τὴν ἠῶ τῆς Λιβύης, τὴν οἱ νομάδες νέμουσι, ἐστὶ ταπεινή τε καὶ ψαμμώδης μέχρι τοῦ Τρίτωνος ποταμοῦ, ἡ δὲ ἀπὸ τούτου τὸ πρὸς ἑσπέρης, ἡ τῶν ἀροτήρων, ὀρεινή τε κάρτα καὶ δασέα καὶ θηριώδης. Καὶ γὰρ οἱ ὄφιες οἱ ὑπερμεγάθεες καὶ οἱ λέοντες κατὰ τούτους εἰσὶ καὶ οἱ ἐλέφαντές τε καὶ ἄρκτοι καὶ ἀσπίδες τε καὶ ὄνοι οἱ τὰ κέρεα ἔχοντες καὶ οἱ κυνοκέφαλοι καὶ οἱ ἀκέφαλοι οἱ ἐν τοῖσι στήθεσι τοὺς ὀφθαλμοὺς ἔχοντες, ὡς δὴ λέγονταί γε ὑπὸ Λιβύων, καὶ οἱ ἄγριοι ἄνδρες καὶ γυναῖκες ἄγριαι καὶ ἄλλα πλήθεϊ πολλὰ θηρία κατάψευστα.

Westward of the river Triton and adjoining upon the Auseans, are other Libyans who till the ground, and live in houses: these people are named the Maxyans. They let the hair grow long on the right side of their heads, and shave it close on the left; they besmear their bodies with red paint; and they say that they are descended from the men of Troy. Their country and the remainder of Libya towards the west is far fuller of wild beasts and of wood than the country of the wandering people. For the eastern side of Libya, where the wanderers dwell, is low and sandy, as far as the river Triton; but westward of that the land of the husbandmen is very hilly, and abounds with forests and wild beasts. For this is the tract in which the huge serpents are found, and the lions, the elephants, the bears, the aspicks, and the horned asses. Here too are the dog-faced creatures, and the creatures without heads, whom the Libyans declare to have their eyes in their breasts; and also the wild men, and wild women, and many other far less fabulous beasts.

192 Κατὰ τοὺς νομάδας δέ ἐστι τούτων οὐδέν, ἀλλ᾽ ἄλλα τοιάδε, πύγαργοι καὶ ζορκάδες καὶ βουβάλιες καὶ ὄνοι, οὐκ οἱ τὰ κέρεα ἔχοντες ἀλλ᾽ ἄλλοι ἄποτοι (οὐ γὰρ δὴ πίνουσι), καὶ ὄρυ<γ>ες, τῶν τὰ κέρεα τοῖσι φοίνιξι οἱ πήχεες ποιεῦνται (μέγαθος δὲ τὸ θηρίον τοῦτο κατὰ βοῦν ἐστι), καὶ βασσάρια καὶ ὕαιναι καὶ ὕστριχες καὶ κριοὶ ἄγριοι καὶ δίκτυες καὶ θῶες καὶ πάνθηρες καὶ βόρυες, καὶ κροκόδειλοι ὅσον τε τριπήχεες χερσαῖοι, τῇσι σαύρῃσι ἐμφερέστατοι, καὶ στρουθοὶ κατά γαιοι καὶ ὄφιες μικροί, κέρας ἓν ἕκαστος ἔχοντες. Ταῦτά τε δὴ αὐτόθι ἐστὶ θηρία καὶ τά περ τῇ ἄλλῃ, πλὴν ἐλάφου τε καὶ ὑὸς ἀγρίου· ἔλαφος δὲ καὶ ὗς ἄγριος ἐν Λιβύῃ πάμπαν οὐκ ἔστι. Μυῶν δὲ γένεα τριξὰ αὐτόθι ἐστί· οἱ μὲν δίποδες καλέονται, οἱ δὲ ζεγέριες (τὸ δὲ οὔνομα τοῦτο ἐστὶ μὲν Λιβυστικόν, δύναται δὲ κατ᾽ Ἑλλάδα γλῶσσαν βουνοί), οἱ δὲ ἐχινέες. Εἰσὶ δὲ καὶ γαλαῖ ἐν τῷ σιλφίῳ γινόμεναι, τῇσι Ταρτησσίῃσι ὁμοιόταται. Τοσαῦτα μέν νυν θηρία ἡ τῶν νομάδων Λιβύων γῆ ἔχει, ὅσον ἡμεῖς ἱστορέοντες ἐπὶ μακρότατον οἷοί τε ἐγενόμεθα ἐξικέσθαι.

Among the wanderers are none of these, but quite other animals; as antelopes, gazelles, buffaloes, and asses, not of the horned sort, but of a kind which does not need to drink; also oryxes, whose horns are used for the curved sides of citherns, and whose size is about that of the ox; foxes, hyaenas porcupines, wild rams, dictyes, jackals, panthers, boryes, land-crocodiles about three cubits in length, very like lizards, ostriches, and little snakes, each with a single horn. All these animals are found here, and likewise those belonging to other countries, except the stag and the wild boar; but neither stag nor wild-boar are found in any part of Libya. There are, however, three sorts of mice in these parts; the first are called two-footed; the next, zegeries, which is a Libyan word meaning "hills"; and the third, urchins. Weasels also are found in the Silphium region, much like the Tartessian. So many, therefore, are the animals belonging to the land of the wandering Libyans, in so far at least as my researches have been able to reach.

193 Μαξύων δὲ Λιβύων Ζαύηκες ἔχονται, τοῖσι αἱ γυναῖκες ἡνιοχέουσι τὰ ἅρματα ἐς τὸν πόλεμον.

Next to the Maxyan Libyans are the Zavecians, whose wives drive their chariots to battle.

194 Τούτων δὲ Γύζαντες ἔχονται, ἐν τοῖσι μέλι πολλὸν μὲν μέλισσαι κατεργάζονται, πολλῷ δ᾽ ἔτι πλέον λέγεται δημιοργοὺς ἄνδρας ποιέειν. Μιλτοῦνται δ᾽ ὦν πάντες οὗτοι καὶ πιθη κοφαγέουσι· οἱ δέ σφι ἄφθονοι ὅσοι ἐν τοῖσι ὄρεσι γίνονται.

On them border the Gyzantians; in whose country a vast deal of honey is made by bees; very much more, however, by the skill of men. The people all paint themselves red, and eat monkeys, whereof there is inexhaustible store in the hills.

195 Κατὰ τούτους δὲ λέγουσι Καρχηδόνιοι κεῖσθαι νῆσον τῇ οὔνομα εἶναι Κύραυιν, μῆκος μὲν διηκοσίων σταδίων, πλάτος δὲ στεινήν, διαβατὸν ἐκ τῆς ἠπείρου, ἐλαιέων τε μεστὴν καὶ ἀμπέλων· λίμνην δὲ ἐν αὐτῇ εἶναι, ἐκ τῆς αἱ παρθένοι τῶν ἐπιχωρίων πτεροῖσι ὀρνίθων κεχριμένοισι πίσσῃ ἐκ τῆς ἰλύος ψῆγμα ἀναφέρουσι χρυσοῦ. Ταῦτα εἰ μὲν ἔστι ἀληθέως οὐκ οἶδα, τὰ δὲ λέγεται γράφω. Εἴη δ᾽ ἂν πᾶν, ὅκου καὶ ἐν Ζακύνθῳ ἐκ λίμνης καὶ ὕδατος πίσσαν ἀναφερομένην αὐτὸς ἐγὼ ὥρων. Εἰσὶ μὲν καὶ πλέονες αἱ λίμναι αὐτόθι, ἡ δ᾽ ὦν μεγίστη αὐτέων ἑβδομήκοντα ποδῶν πάντῃ, βάθος δὲ διόργυιός ἐστι· ἐς ταύτην κοντὸν κατιεῖσι ἐπ᾽ ἄκρῳ μυρσίνην προσδήσαντες, καὶ ἔπειτα ἀναφέρουσι τῇ μυρσίνῃ πίσσαν, ὀδμὴν μὲν ἔχουσαν ἀσφάλτου, τὰ δ᾽ ἄλλα τῆς Πιερικῆς πίσσης ἀμείνω· ἐσχέουσι δὲ ἐς λάκκον ὀρωρυγμένον ἀγχοῦ τῆς λίμνης· ἐπεὰν δὲ ἀθροίσωσι συχνήν, οὕτω ἐς τοὺς ἀμφορέας ἐκ τοῦ λάκκου καταχέουσι. Ὅ τι δ᾽ ἂν ἐσπέσῃ ἐς τὴν λίμνην, ὑπὸ γῆν ἰὸν ἀναφαίνεται ἐν τῇ θαλάσσῃ· ἡ δὲ ἀπέχει ὡς τέσσερα στάδια ἀπὸ τῆς λίμνης. Οὕτω ὦν καὶ τὰ ἀπὸ τῆς νήσου τῆς ἐπὶ Λιβύῃ κειμένης οἰκότα ἐστὶ ἀληθείῃ.

Off their coast, as the Carthaginians report, lies an island, by name Cyraunis, the length of which is two hundred furlongs, its breadth not great, and which is soon reached from the mainland. Vines and olive trees cover the whole of it, and there is in the island a lake, from which the young maidens of the country draw up gold-dust, by dipping into the mud birds' feathers smeared with pitch. If this be true, I know not; I but write what is said. It may be even so, however; since I myself have seen pitch drawn up out of the water from a lake in Zacynthus. At the place I speak of there are a number of lakes; but one is larger than the rest, being seventy feet every way, and two fathoms in depth. Here they let down a pole into the water, with a bunch of myrtle tied to one end, and when they raise it again, there is pitch sticking to the myrtle, which in smell is like to bitumen, but in all else is better than the pitch of Pieria. This they pour into a trench dug by the lake's side; and when a good deal has thus been got together, they draw it off and put it up in jars. Whatever falls into the lake passes underground, and comes up in the sea, which is no less than four furlongs distant. So then what is said of the island off the Libyan coast is not without likelihood.

196 Λέγουσι δὲ καὶ τάδε Καρχηδόνιοι, εἶναι τῆς Λιβύης χῶρόν τε καὶ ἀνθρώπους ἔξω Ἡρακλέων στηλέων κατοικη μένους, ἐς τοὺς ἐπεὰν ἀπίκωνται καὶ ἐξέλωνται τὰ φορτία, θέντες αὐτὰ ἐπεξῆς παρὰ τὴν κυματωγήν, ἐσβάντες ἐς τὰ πλοῖα τύφειν καπνόν· τοὺς δ᾽ ἐπιχωρίους ἰδομένους τὸν καπνὸν ἰέναι ἐπὶ τὴν θάλασσαν καὶ ἔπειτα ἀντὶ τῶν φορτίων χρυσὸν τιθέναι καὶ ἐξαναχωρέειν πρόσω ἀπὸ τῶν φορτίων· τοὺς δὲ Καρχηδονίους ἐκβάντας σκέπτεσθαι, καὶ ἢν μὲν φαίνηταί σφι ἄξιος ὁ χρυσὸς τῶν φορτίων, ἀνελόμενοι ἀπαλλάσσονται, ἢν δὲ μὴ ἄξιος, ἐσβάντες ὀπίσω ἐς τὰ πλοῖα κατέαται, οἱ δὲ προσελθόντες ἄλλον πρὸς ὦν ἔθηκαν χρυσόν, ἐς οὗ ἂν πείθωσι. Ἀδικέειν δὲ οὐδετέρους· οὔτε γὰρ αὐτοὺς τοῦ χρυσοῦ ἅπτεσθαι πρὶν ἄν σφι ἀπισωθῇ τῇ ἀξίῃ τῶν φορτίων, οὔτ᾽ ἐκείνους τῶν φορτίων ἅπτεσθαι πρότερον ἢ αὐτοὶ τὸ χρυσίον λάβωσι.

The Carthaginians also relate the following:- There is a country in Libya, and a nation, beyond the Pillars of Hercules, which they are wont to visit, where they no sooner arrive but forthwith they unlade their wares, and, having disposed them after an orderly fashion along the beach, leave them, and, returning aboard their ships, raise a great smoke. The natives, when they see the smoke, come down to the shore, and, laying out to view so much gold as they think the worth of the wares, withdraw to a distance. The Carthaginians upon this come ashore and look. If they think the gold enough, they take it and go their way; but if it does not seem to them sufficient, they go aboard ship once more, and wait patiently. Then the others approach and add to their gold, till the Carthaginians are content. Neither party deals unfairly by the other: for they themselves never touch the gold till it comes up to the worth of their goods, nor do the natives ever carry off the goods till the gold is taken away.

197 Οὗτοι μέν εἰσι τοὺς ἡμεῖς ἔχομεν Λιβύων ὀνομάσαι· καὶ τούτων οἱ πολλοὶ βασιλέος τοῦ Μήδων οὔτε τι νῦν οὔτε τότε ἐφρόντιζον οὐδέν. Τοσόνδε δὲ ἔτι ἔχω εἰπεῖν περὶ τῆς χώρης ταύτης, ὅτι τέσσερα ἔθνεα νέμεται αὐτὴν καὶ οὐ πλέω τούτων, ὅσον ἡμεῖς ἴδμεν, καὶ τὰ μὲν δύο αὐτόχθονα τῶν ἐθνέων, τὰ δὲ δύο οὔ, Λίβυες μὲν καὶ Αἰθίοπες αὐτόχθονες, οἱ μὲν τὰ πρὸς βορέω, οἱ δὲ τὰ πρὸς νότου τῆς Λιβύης οἰκέοντες, Φοίνικες δὲ καὶ Ἕλληνες ἐπήλυδες.

These be the Libyan tribes whereof I am able to give the names; and most of these cared little then, and indeed care little now, for the king of the Medes. One thing more also I can add concerning this region, namely, that, so far as our knowledge reaches, four nations, and no more, inhabit it; and two of these nations are indigenous, while two are not. The two indigenous are the Libyans and Ethiopians, who dwell respectively in the north and the south of Libya. The Phoenicians and the Greek are in-comers.

198 Δοκέει δέ μοι οὐδ᾽ ἀρετὴν εἶναί τις ἡ Λιβύη σπουδαίη ὥστε ἢ Ἀσίῃ ἢ Εὐρώπῃ παραβληθῆναι, πλὴν Κίνυπος μούνης· τὸ γὰρ δὴ αὐτὸ οὔνομα ἡ γῆ τῷ ποταμῷ ἔχει. Αὕτη δὲ ὁμοίη τῇ ἀρίστῃ γέων Δήμητρος καρπὸν ἐκφέρειν οὐδὲ ἔοικε οὐδὲν τῇ ἄλλῃ Λιβύῃ· μελάγγαιός τε γάρ ἐστι καὶ ἔπυδρος πίδαξι, καὶ οὔτε αὐχμοῦ φροντίζουσα οὐδὲν οὔτε ὄμβρον πλέω πιοῦσα δεδήληται· ὕεται γὰρ δὴ ταῦτα τῆς Λιβύης. Τῶν δὲ ἐκφορίων τοῦ καρποῦ ταὐτὰ μέτρα τῇ Βαβυλωνίῃ γῇ κατίσταται. Ἀγαθὴ δὲ γῆ καὶ τὴν Εὐεσπε ρῖται νέμονται· ἐπ᾽ ἑκατοστὰ γάρ, ἐπεὰν αὐτὴ ἑωυτῆς ἄριστα ἐνείκῃ, ἐκφέρει, ἡ δὲ ἐν τῇ Κίνυπι ἐπὶ τριηκόσια.

It seems to me that Libya is not to compare for goodness of soil with either Asia or Europe, except the Cinyps region, which is named after the river that waters it. This piece of land is equal to any country in the world for cereal crops, and is in nothing like the rest of Libya. For the soil here is black, and springs of water abound; so that there is nothing to fear from drought; nor do heavy rains (and it rains in that part of Libya) do any harm when they soak the ground. The returns of the harvest come up to the measure which prevails in Babylonia. The soil is likewise good in the country of the Euesperites; for there the land brings forth in the best years a hundred-fold. But the Cinyps region yields three hundred-fold.

199 Ἔχει δὲ καὶ ἡ Κυρηναίη χώρη, ἐοῦσα ὑψηλοτάτη ταύτης τῆς Λιβύης τὴν οἱ νομάδες νέμονται, τρεῖς ὥρας ἐν ἑωυτῇ ἀξίας θώματος. Πρῶτα μὲν γὰρ τὰ παραθαλάσσια [τῶν καρπῶν] ὀργᾷ ἀμᾶσθαί τε καὶ τρυγᾶσθαι· τούτων τε δὴ συγκεκομισμένων τὰ ὑπὲρ τῶν θαλασσιδίων χώρων τὰ μέσα ὀργᾷ συγκομίζεσθαι, τὰ βουνοὺς καλέουσι· συγκεκόμισταί τε οὗτος ὁ μέσος καρπὸς καὶ ὁ ἐν τῇ κατυπερτάτῃ τῆς γῆς πεπαίνεταί τε καὶ ὀργᾷ, ὥστε ἐκπέποταί τε καὶ κατα βέβρωται ὁ πρῶτος καρπὸς καὶ ὁ τελευταῖος συμπαραγίνεται. Οὕτω ἐπ᾽ ὀκτὼ μῆνας Κυρηναίοισι ὀπώρη ἐπέχει. Ταῦτα μέν νυν ἐπὶ τοσοῦτο εἰρήσθω.

The country of the Cyrenaeans, which is the highest tract within the part of Libya inhabited by the wandering tribes, has three seasons that deserve remark. First the crops along the sea-coast begin to ripen, and are ready for the harvest and the vintage; after they have been gathered in, the crops of the middle tract above the coast region (the hill-country, as they call it) need harvesting; while about the time when this middle crop is housed, the fruits ripen and are fit for cutting in the highest tract of all. So that the produce of the first tract has been all eaten and drunk by the time that the last harvest comes in. And the harvest-time of the Cyrenaeans continues thus for eight full months. So much concerning these matters.

200 Οἱ δὲ Φερετίμης τιμωροὶ Πέρσαι, ἐπείτε ἐκ τῆς Αἰγύπτου σταλέντες ὑπὸ Ἀρυάνδεω ἀπίκατο ἐς τὴν Βάρκην, ἐπολιόρκεον τὴν πόλιν ἐπαγγελλόμενοι ἐκδιδόναι τοὺς αἰτίους τοῦ φόνου τοῦ Ἀρκεσίλεω· τῶν δὲ πᾶν γὰρ ἦν τὸ πλῆθος μεταίτιον, οὐκ ἐδέκοντο τοὺς λόγους. Ἐνθαῦτα δὴ ἐπολιόρκεον τὴν Βάρκην ἐπὶ μῆνας ἐννέα, ὀρύσσοντές τε ὀρύγματα ὑπόγαια φέροντα ἐς τὸ τεῖχος καὶ προσβολὰς καρτερὰς ποιεύμενοι. Τὰ μέν νυν ὀρύγματα ἀνὴρ χαλκεὺς ἀνεῦρε ἐπιχάλκῳ ἀσπίδι, ὧδε ἐπιφρασθείς· περιφέρων αὐτὴν ἐντὸς τοῦ τείχεος προσῖσχε πρὸς τὸ δάπεδον τῆς πόλιος· τὰ μὲν δὴ ἄλλα ἔσκε κωφὰ πρὸς τὰ προσῖσχε, κατὰ δὲ τὰ ὀρυσσόμενα ἠχέεσκε ὁ χαλκὸς τῆς ἀσπίδος· ἀντορύσσοντες δ᾽ ἂν ταύτῃ οἱ Βαρκαῖοι ἔκτεινον τῶν Περσέων τοὺς γεωρυχέοντας. Τοῦτο μὲν δὴ οὕτω ἐξευρέθη, τὰς δὲ προσβολὰς ἀπεκρούοντο οἱ Βαρκαῖοι.

When the Persians sent from Egypt by Aryandes to help Pheretima reached Barca, they laid siege to the town, calling on those within to give up the men who had been guilty of the murder of Arcesilaus. The townspeople, however, as they had one and all taken part in the deed, refused to entertain the proposition. So the Persians beleaguered Barca for nine months, in the course of which they dug several mines from their own lines to the walls, and likewise made a number of vigorous assaults. But their mines were discovered by a man who was a worker in brass, who went with a brazen shield all round the fortress, and laid it on the ground inside the city. In other Places the shield, when he laid it down, was quite dumb; but where the ground was undermined, there the brass of the shield rang. Here, therefore, the Barcaeans countermined, and slew the Persian diggers. Such was the way in which the mines were discovered; as for the assaults, the Barcaeans beat them back.

201 Χρόνον δὲ δὴ πολλὸν τριβομένων καὶ πιπτόντων ἀμφο τέρων πολλῶν καὶ οὐκ ἧσσον τῶν Περσέων, Ἄμασις ὁ στρατηγὸς τοῦ πεζοῦ μηχανᾶται τοιάδε· μαθὼν τοὺς Βαρκαίους ὡς κατὰ μὲν τὸ ἰσχυρὸν οὐκ αἱρετοὶ εἶεν, δόλῳ δὲ αἱρετοί, ποιέει τοιάδε. Νυκτὸς τάφρον ὀρύξας εὐρέαν ἐπέτεινε ξύλα ἀσθενέα ὑπὲρ αὐτῆς, κατύπερθε δὲ ἐπιπολῆς τῶν ξύλων χοῦν γῆς ἐπεφόρησε, ποιέων τῇ ἄλλῃ γῇ ἰσόπεδον. Ἅμα ἡμέρῃ δὲ ἐς λόγους προεκαλέετο τοὺς Βαρκαίους· οἱ δὲ ἀσπαστῶς ὑπήκουσαν, ἐς ὅ σφι ἕαδε ὁμολογίῃ χρήσασθαι. Τὴν δὲ ὁμολογίην ἐποιεῦντο τοιήνδε τινά, ἐπὶ τῆς κρυπτῆς τάφρου τάμνοντες ὅρκια, ἔστ᾽ ἂν ἡ γῆ αὕτη οὕτω ἔχῃ μένειν τὸ ὅρκιον κατὰ χώρην, καὶ Βαρκαίους τε ὑποτελέειν φάναι ἀξίην βασιλέϊ καὶ Πέρσας μηδὲν ἄλλο νεοχμοῦν κατὰ Βαρκαίους. Μετὰ δὲ τὸ ὅρκιον Βαρκαῖοι μὲν πιστεύσαντες τούτοισι αὐτοί τε ἐξήισαν ἐκ τοῦ ἄστεος καὶ τῶν πολεμίων ἔων παριέναι ἐς τὸ τεῖχος τὸν βουλόμενον, τὰς πάσας πύλας ἀνοίξαντες. Οἱ δὲ Πέρσαι καταρρήξαντες τὴν κρυπτὴν γέφυραν ἔθεον ἔσω ἐς τὸ τεῖχος. Κατέρρηξαν δὲ τοῦδε εἵνεκα τὴν ἐποίησαν γέφυραν, ἵνα ἐμπεδορκέοιεν, ταμόντες τοῖσι Βαρκαίοισι χρόνον μένειν αἰεὶ τὸ ὅρκιον ὅσον ἂν ἡ γῆ μένῃ κατὰ [τὰ] τότε εἶχε· καταρρήξασι δὲ οὐκέτι ἔμενε τὸ ὅρκιον κατὰ χώρην.

When much time had been consumed, and great numbers had fallen on both sides, nor had the Persians lost fewer than their adversaries, Amasis, the leader of the land-army, perceiving that, although the Barcaeans would never be conquered by force, they might be overcome by fraud, contrived as follows One night he dug a wide trench, and laid light planks of wood across the opening, after which he brought mould and placed it upon the planks, taking care to make the place level with the surrounding ground. At dawn of day he summoned the Barcaeans to a parley: and they gladly hearkening, the terms were at length agreed upon. Oaths were interchanged upon the ground over the hidden trench, and the agreement ran thus - "So long as the ground beneath our feet stands firm, the oath shall abide unchanged; the people of Barca agree to pay a fair sum to the king, and the Persians promise to cause no further trouble to the people of Barca." After the oath, the Barcaeans, relying upon its terms, threw open all their gates, went out themselves beyond the walls, and allowed as many of the enemy as chose to enter. Then the Persians broke down their secret bridge, and rushed at speed into the town - their reason for breaking the bridge being that so they might observe what they had sworn; for they had promised the Barcaeans that the oath should continue "so long as the ground whereon they stood was firm." When, therefore, the bridge was once broken down, the oath ceased to hold.

202 Τοὺς μέν νυν αἰτιωτάτους τῶν Βαρκαίων ἡ Φερετίμη, ἐπείτε οἱ ἐκ τῶν Περσέων παρεδόθησαν, ἀνεσκολόπισε κύκλῳ τοῦ τείχεος, τῶν δέ σφι γυναικῶν τοὺς μαζοὺς ἀποταμοῦσα περιέστιξε καὶ τούτοισι τὸ τεῖχος. Τοὺς δὲ λοιποὺς τῶν Βαρκαίων ληίην ἐκέλευσε θέσθαι τοὺς Πέρσας, πλὴν ὅσοι αὐτῶν ἦσαν Βαττιάδαι τε καὶ τοῦ φόνου οὐ μεταίτιοι· τούτοισι δὲ τὴν πόλιν ἐπέτρεψε ἡ Φερετίμη.

Such of the Barcaeans as were most guilty the Persians gave up to Pheretima, who nailed them to crosses all round the walls of the city. She also cut off the breasts of their wives, and fastened them likewise about the walls. The remainder of the people she gave as booty to the Persians, except only the Battiadae and those who had taken no part in the murder, to whom she handed over the possession of the town.

203 Τοὺς ὦν δὴ λοιποὺς τῶν Βαρκαίων οἱ Πέρσαι ἀνδραπο δισάμενοι ἀπήισαν ὀπίσω· καὶ ἐπείτε ἐπὶ τῇ Κυρηναίων πόλι ἐπέστησαν, οἱ Κυρηναῖοι λόγιόν τι ἀποσιούμενοι διεξῆκαν αὐτοὺς διὰ τοῦ ἄστεος. Διεξιούσης δὲ τῆς στρατιῆς Βάδρης μὲν ὁ τοῦ ναυτικοῦ στρατοῦ στρατηγὸς ἐκέλευε αἱρέειν τὴν πόλιν, Ἄμασις δὲ ὁ τοῦ πεζοῦ οὐκ ἔα· ἐπὶ Βάρκην γὰρ ἀποσταλῆναι μούνην Ἑλληνίδα πόλιν, ἐς ὃ διεξελθοῦσι καὶ ἱζομένοισι ἐπὶ Διὸς Λυκαίου ὄχθον μετεμέλησέ σφι οὐ σχοῦσι τὴν Κυρήνην. Καὶ ἐπειρῶντο τὸ δεύτερον παριέναι ἐς αὐτήν, οἱ δὲ Κυρηναῖοι οὐ περιώρων. Τοῖσι δὲ Πέρσῃσι οὐδενὸς μαχομένου φόβος ἐνέπεσε, ἀποδραμόντες δὲ ὅσον τε ἑξήκοντα στάδια ἵζοντο. Ἱδρυ θέντι δὲ τῷ στρατοπέδῳ ταύτῃ ἦλθε παρὰ Ἀρυάνδεω ἄγγελος ἀποκαλέων αὐτούς. Οἱ δὲ Πέρσαι Κυρηναίων δεηθέντες ἐπόδιά σφι δοῦναι ἔτυχον, λαβόντες δὲ ταῦτα ἀπαλλάσσοντο ἐς τὴν Αἴγυπτον. Παραλαβόντες δὲ τὸ ἐνθεῦτεν αὐτοὺς Λίβυες τῆς τε ἐσθῆτος εἵνεκα καὶ τῆς σκευῆς τοὺς ὑπολειπομένους αὐτῶν καὶ ἐπελκομένους ἐφόνευον, ἐς ὃ ἐς τὴν Αἴγυπτον ἀπίκοντο.

The Persians now set out on their return home, carrying with them the rest of the Barcaeans, whom they had made their slaves. On their way they came to Cyrene; and the Cyrenaeans, out of regard for an oracle, let them pass through the town. During the passage, Bares, the commander of the fleet, advised to seize the place; but Amasis, the leader of the land-force, would not consent; "because," he said, "they had only been charged to attack the one Greek city of Barca." When, however, they had passed through the town, and were encamped upon the hill of Lycaean Jove, it repented them that they had not seized Cyrene, and they endeavoured to enter it a second time. The Cyrenaeans, however, would not suffer this; whereupon, though no one appeared to offer them battle, yet a panic came upon the Persians, and they ran a distance of full sixty furlongs before they pitched their camp. Here as they lay, a messenger came to them from Aryandes, ordering them home. Then the Persians besought the men of Cyrene to give them provisions for the way, and, these consenting, they set off on their return to Egypt. But the Libyans now beset them, and, for the sake of their clothes and harness, slew all who dropped behind and straggled, during the whole march homewards.

204 Οὗτος ὁ Περσέων στρατὸς τῆς Λιβύης ἑκαστάτω ἐς Εὐεσπερίδας ἦλθε. Τοὺς δὲ ἠνδραποδίσαντο τῶν Βαρκαίων, τούτους δὲ ἐκ τῆς Αἰγύπτου ἀνασπάστους ἐποίησαν παρὰ βασιλέα· βασιλεὺς δέ σφι Δαρεῖος ἔδωκε τῆς Βακτρίης χώρης κώμην ἐγκατοικῆσαι· οἱ δὲ τῇ κώμῃ ταύτῃ οὔνομα ἔθεντο Βάρκην, ἥ περ ἔτι καὶ ἐς ἐμὲ ἦν οἰκεομένη ἐν γῇ τῇ Βακτρίῃ.

The furthest point of Libya reached by this Persian host was the city of Euesperides. The Barcaeans carried into slavery were sent from Egypt to the king; and Darius assigned them a village in Bactria for their dwelling-place. To this village they gave the name of Barca, and it was to my time an inhabited place in Bactria.

205 οὐ μὲν οὐδὲ ἡ Φερετίμη εὖ τὴν ζόην κατέπλεξε. ὡς γὰρ δὴ τάχιστα ἐκ τῆς Λιβύης τεισαμένη τοὺς Βαρκαίους ἀπενόστησε ἐς τὴν Αἴγυπτον, ἀπέθανε κακῶς· ζώουσα γὰρ εὐλέων ἐξέζεσε, ὡς ἄρα ἀνθρώποισι αἱ λίην ἰσχυραὶ τιμωρίαι πρὸς θεῶν ἐπίφθονοι γίνονται. ἡ μὲν δὴ Φερε τίμης τῆς Βάττου τοιαύτη τε καὶ τοσαύτη τιμωρίη ἐγένετο ἐς Βαρκαίους.

Nor did Pheretima herself end her days happily. For on her return to Egypt from Libya, directly after taking vengeance on the people of Barca, she was overtaken by a most horrid death. Her body swarmed with worms, which ate her flesh while she was still alive. Thus do men, by over-harsh punishments, draw down upon themselves the anger of the gods. Such then, and so fierce, was the vengeance which Pheretima, daughter of Battus, took upon the Barcaeans.