The history of Herodotus Volume I Part 11

21. The second way shows more ignorance than that which has been mentioned, and it is more marvellous to tell; 28 for it says that the river produces these effects because it flows from the Ocean, and that the Ocean flows round the whole earth.

22. The third of the ways is much the most specious, but nevertheless it is the most mistaken of all: for indeed this way has no more truth in it than the rest, alleging as it does that the Nile flows from melting snow; whereas it flows out of Libya through the midst of the Ethiopians, and so comes out into Egypt. How then should it flow from snow, when it flows from the hottest parts to those which are cooler? And indeed most of the facts are such as to convince a man (one at least who is capable of reasoning about such matters), that it is not at all likely that it flows from snow. 29 The first and greatest evidence is afforded by the winds, which blow hot from these regions; the second is that the land is rainless always and without frost, whereas after snow has fallen rain must necessarily come within five days, so that if it snowed in those parts rain would fall there; the third evidence is afforded by the people dwelling there, who are of a black colour by reason of the burning heat. Moreover kites and swallows remain there through the year and do not leave the land; and cranes flying from the cold weather which comes on in the region of Scythia come regularly to these parts for wintering: if then it snowed ever so little in that land through which the Nile flows and in which it has its rise, none of these things would take place, as necessity compels us to admit.

23. As for him who talked about the Ocean, he carried his tale into the region of the unknown, and so he need not be refuted; 30 since I for my part know of no river Ocean existing, but I think that Homer or one of the poets who were before him invented the name and introduced it into his verse.

24. If however after I have found fault with the opinions proposed, I am bound to declare an opinion of my own about the matters which are in doubt, I will tell what to my mind is the reason why the Nile increases in the summer. In the winter season the Sun, being driven away from his former path through the heaven 31 by the stormy winds, comes to the upper parts of Libya. If one would set forth the matter in the shortest way, all has now been said; for whatever region this G.o.d approaches most and stands directly above, this it may reasonably be supposed is most in want of water, and its native streams of rivers are dried up most.

25. However, to set it forth at greater length, thus it is:?the Sun pa.s.sing in his course by the upper parts of Libya, does thus, that is to say, since at all times the air in those parts is clear and the country is warm, because there are no cold winds, 32 in pa.s.sing through it the Sun does just as he was wont to do in the summer, when going through the midst of the heaven, that is he draws to himself the water, and having drawn it he drives it away to the upper parts of the country, and the winds take it up and scattering it abroad melt it into rain; so it is natural that the winds which blow from this region, namely the South and South-west Winds, should be much the most rainy of all the winds. I think however that the Sun does not send away from himself all the water of the Nile of each year, but that he also lets some remain behind with himself. Then when the winter becomes milder, the Sun returns back again to the midst of the heaven, and from that time onwards he draws equally from all rivers; but in the meanwhile they flow in large volume, since water of rain mingles with them in great quant.i.ty, because their country receives rain then and is filled with torrent streams. In summer however they are weak, since not only the showers of rain fail then, but also they are drawn by the Sun. The Nile however, alone of all rivers, not having rain and being drawn by the Sun, naturally flows during this time of winter in much less than its proper volume, that is much less than in summer; 33 for then it is drawn equally with all the other waters, but in winter it bears the burden alone. Thus I suppose the Sun to be the cause of these things.

26. He is also the cause in my opinion that the air in these parts is dry, since he makes it so by scorching up his path through the heaven: 34 thus summer prevails always in the upper parts of Libya. If however the station of the seasons had been changed, and where now in the heaven are placed the North Wind and winter, there was the station of the South Wind and of the midday, and where now is placed the South Wind, there was the North, if this had been so, the Sun being driven from the midst of the heaven by the winter and the North Wind would go to the upper parts of Europe, just as now he comes to the upper parts of Libya, and pa.s.sing in his course throughout the whole of Europe I suppose that he would do to the Ister that which he now works upon the Nile.

27. As to the breeze, why none blows from the river, my opinion is that from very hot places it is not natural that anything should blow, and that a breeze is wont to blow from something cold.

28. Let these matters then be as they are and as they were at the first: but as to the sources of the Nile, not one either of the Egyptians or of the Libyans or of the h.e.l.lenes, who came to speech with me, professed to know anything, except the scribe of the sacred treasury of Athene at the city of Sas in Egypt. To me however this man seemed not to be speaking seriously when he said that he had certain knowledge of it; and he said as follows, namely that there were two mountains of which the tops ran up to a sharp point, situated between the city of Syene, which is in the district of Thebes, and Elephantine, and the names of the mountains were, of the one Crophi and of the other Mophi. From the middle between these two mountains flowed (he said) the sources of the Nile, which were fathomless in depth, and half of the water flowed to Egypt and towards the North Wind, the other half to Ethiopia and the South Wind. As for the fathomless depth of the source, he said that Psammetichos king of Egypt came to a trial of this matter; for he had a rope twisted of many thousands of fathoms and let it down in this place, and it found no bottom. By this the scribe (if this which he told me was really as he said) gave me to understand 35 that there were certain strong eddies there and a backward flow, and that since the water dashed against the mountains, therefore the sounding-line could not come to any bottom when it was let down.

29. From no other person was I able to learn anything about this matter; but for the rest I learnt so much as here follows by the most diligent inquiry; 36 for I went myself as an eye-witness as far as the city of Elephantine and from that point onwards I gathered knowledge by report.

From the city of Elephantine as one goes up the river there is country which slopes steeply; so that here one must attach ropes to the vessel on both sides, as one fastens an ox, and so make one's way onward; and if the rope break, the vessel is gone at once, carried away by the violence of the stream. Through this country it is a voyage of about four days in length, and in this part the Nile is winding like the river Maiander, and the distance amounts to twelve schoines, which one must traverse in this manner. Then you will come to a level plain, in which the Nile flows round an island named Tachompso. (Now in the regions above Elephantine there dwell Ethiopians at once succeeding, who also occupy half of the island, 37 and Egyptians the other half.) Adjoining this island there is a great lake, round which dwell Ethiopian nomad tribes; and when you have sailed through this you will come to the stream of the Nile again, which flows into this lake. After this you will disembark and make a journey by land of forty days; for in the Nile sharp rocks stand forth out of the water, and there are many reefs, by which it is not possible for a vessel to pa.s.s. Then after having pa.s.sed through this country in the forty days which I have said, you will embark again in another vessel and sail for twelve days; and after this you will come to a great city called Meroe. This city is said to be the mother-city of all the other Ethiopians: and they who dwell in it reverence of the G.o.ds Zeus and Dionysos alone, and these they greatly honour; and they have an Oracle of Zeus established, and make warlike marches whensoever this G.o.d commands them by prophesyings and to whatsoever place he commands.

30. Sailing from this city you will come to the "Deserters" in another period of time equal to that in which you came from Elephantine to the mother-city of the Ethiopians. Now the name of these "Deserters" is Asmach, and this word signifies, when translated into the tongue of the h.e.l.lenes, "those who stand on the left hand of the king." These were two hundred and forty thousand Egyptians of the warrior cla.s.s, who revolted and went over to the Ethiopians for the following cause:?In the reign of Psammetichos garrisons were set, one towards the Ethiopians at the city of Elephantine, another towards the Arabians and a.s.syrians at Daphnai of Pelusion, and another towards Libya at Marea: and even in my own time the garrisons of the Persians too are ordered in the same manner as these were in the reign of Psammetichos, for both at Elephantine and at Daphnai the Persians have outposts. The Egyptians then of whom I speak had served as outposts for three years and no one relieved them from their guard; accordingly they took counsel together, and adopting a common plan they all in a body revolted from Psammetichos and set out for Ethiopia. Hearing this Psammetichos set forth in pursuit, and when he came up with them he entreated them much and endeavoured to persuade them not to desert the G.o.ds of their country and their children and wives: upon which it is said that one of them pointed to his privy member and said that wherever this was, there would they have both children and wives. When these came to Ethiopia they gave themselves over to the king of the Ethiopians; and he rewarded them as follows:?there were certain of the Ethiopians who had come to be at variance with him; and he bade them drive these out and dwell in their land. So since these men settled in the land of the Ethiopians, the Ethiopians have come to be of milder manners, from having learnt the customs of the Egyptians.

31. The Nile then, besides that part of its course which is in Egypt, is known as far as a four months' journey by river and land: for that is the number of months which are found by reckoning to be spent in going from Elephantine to these "Deserters": and the river runs from the West and the setting of the sun. But what comes after that no one can clearly say; for this land is desert by reason of the burning heat.

32. Thus much however I heard from men of Kyrene, who told me that they had been to the Oracle of Ammon, and had come to speech with Etearchos king of the Ammonians: and it happened that after speaking of other matters they fell to discourse about the Nile and how no one knew the sources of it; and Etearchos said that once there had come to him men of the Nasamonians (this is a Libyan race which dwells in the Syrtis, and also in the land to the East of the Syrtis reaching to no great distance), and when the Nasamonians came and were asked by him whether they were able to tell him anything more than he knew about the desert parts of Libya, they said that there had been among them certain sons of chief men, who were of unruly disposition; and these when they grew up to be men had devised various other extravagant things and also they had told off by lot five of themselves to go to see the desert parts of Libya and to try whether they could discover more than those who had previously explored furthest: for in those parts of Libya which are by the Northern Sea, beginning from Egypt and going as far as the headland of Soloeis, which is the extreme point of Libya, Libyans (and of them many races) extend along the whole coast, except so much as the h.e.l.lenes and Phenicians hold; but in the upper parts, which lie above the sea-coast and above those people whose land comes down to the sea, Libya is full of wild beasts; and in the parts above the land of wild beasts it is full of sand, terribly waterless and utterly desert. These young men then (said they), being sent out by their companions well furnished with supplies of water and provisions, went first through the inhabited country, and after they had pa.s.sed through this they came to the country of wild beasts, and after this they pa.s.sed through the desert, making their journey towards the West Wind; and having pa.s.sed through a great tract of sand in many days, they saw at last trees growing in a level place; and having come up to them, they were beginning to pluck the fruit which was upon the trees: but as they began to pluck it, there came upon them small men, of less stature than men of the common size, and these seized them and carried them away; and neither could the Nasamonians understand anything of their speech nor could those who were carrying them off understand anything of the speech of the Nasamonians: and they led them (so it was said) through very great swamps, and after pa.s.sing through these they came to a city in which all the men were in size like those who carried them off and in colour of skin black; and by the city ran a great river, which ran from the West towards the sunrising, and in it were seen crocodiles.

33. Of the account given by Etearchos the Ammonian let so much suffice as is here said, except that, as the men of Kyrene told me, he alleged that the Nasamonians returned safe home, and that the people to whom they had come were all wizards. Now this river which ran by the city, Etearchos conjectured to be the Nile, and moreover reason compels us to think so; for the Nile flows from Libya and cuts Libya through in the midst, and as I conjecture, judging of what is not known by that which is evident to the view, it starts at a distance from its mouth equal to that of the Ister: for the river Ister begins from the Keltoi and the city of Pyrene and so runs that it divides Europe in the midst (now the Keltoi are outside the Pillars of Heracles and border upon the Kynesians, who dwell furthest towards the sunset of all those who have their dwelling in Europe); and the Ister ends, having its course through the whole of Europe, by flowing into the Euxine Sea at the place where the Milesians have their settlement of Istria.

34. Now the Ister, since it flows through land which is inhabited, is known by the reports of many; but of the sources of the Nile no one can give an account, for the part of Libya through which it flows is uninhabited and desert. About its course however so much as it was possible to learn by the most diligent inquiry has been told; and it runs out into Egypt. Now Egypt lies nearly opposite to the mountain districts of Kilikia; and from thence to Sinope, which lies upon the Euxine Sea, is a journey in the same straight line of five days for a man without enc.u.mbrance; 3701 and Sinope lies opposite to the place where the Ister runs out into the sea: thus I think that the Nile pa.s.ses through the whole of Libya and is of equal measure with the Ister.

Of the Nile then let so much suffice as has been said.

35. Of Egypt however I shall make my report at length, because it has wonders more in number than any other land, and works too it has to show as much as any land, which are beyond expression great: for this reason then more shall be said concerning it.

The Egyptians in agreement with their climate, which is unlike any other, and with the river, which shows a nature different from all other rivers, established for themselves manners and customs in a way opposite to other men in almost all matters: for among them the women frequent the market and carry on trade, while the men remain at home and weave; and whereas others weave pushing the woof upwards, the Egyptians push it downwards: the men carry their burdens upon their heads and the women upon their shoulders: the women make water standing up and the men crouching down: they ease themselves in their houses and they eat without in the streets, alleging as reason for this that it is right to do secretly the things that are unseemly though necessary, but those which are not unseemly, in public: no woman is a minister either of male or female divinity, but men of all, both male and female: to support their parents the sons are in no way compelled, if they do not desire to do so, but the daughters are forced to do so, be they never so unwilling.

36. The priests of the G.o.ds in other lands wear long hair, but in Egypt they shave their heads: among other men the custom is that in mourning those whom the matter concerns most nearly have their hair cut short, but the Egyptians, when deaths occur, let their hair grow long, both that on the head and that on the chin, having before been close shaven: other men have their daily living separated from beasts, but the Egyptians have theirs together with beasts: other men live on wheat and barley, but to any one of the Egyptians who makes his living on these it is a great reproach; they make their bread of maize, 38 which some call spelt; 39 they knead dough with their feet and clay with their hands, with which also they gather up dung: and whereas other men, except such as have learnt otherwise from the Egyptians, have their members as nature made them, the Egyptians practise circ.u.mcision: as to garments, the men wear two each and the women but one: and whereas others make fast the rings and ropes of the sails outside the ship, the Egyptians do this inside: finally in the writing of characters and reckoning with pebbles, while the h.e.l.lenes carry the hand from the left to the right, the Egyptians do this from the right to the left; and doing so they say that they do it themselves rightwise and the h.e.l.lenes leftwise: and they use two kinds of characters for writing, of which the one kind is called sacred and the other common. 40

37. They are religious excessively beyond all other men, and with regard to this they have customs as follows:?they drink from cups of bronze and rinse them out every day, and not some only do this but all: they wear garments of linen always newly washed, and this they make a special point of practice: they circ.u.mcise themselves for the sake of cleanliness, preferring to be clean rather than comely. The priests shave themselves all over their body every other day, so that no lice or any other foul thing may come to be upon them when they minister to the G.o.ds; and the priests wear garments of linen only and sandals of papyrus, and any other garment they may not take nor other sandals; these wash themselves in cold water twice in the day and twice again in the night; and other religious services they perform (one may almost say) of infinite number. 41 They enjoy also good things not a few, for they do not consume or spend anything of their own substance, but there is sacred bread baked for them and they have each great quant.i.ty of flesh of oxen and geese coming in to them each day, and also wine of grapes is given to them; but it is not permitted to them to taste of fish: beans moreover the Egyptians do not at all sow in their land, and those which grow they neither eat raw nor boil for food; nay the priests do not endure even to look upon them, thinking this to be an unclean kind of pulse: and there is not one priest only for each of the G.o.ds but many, and of them one is chief-priest, and whenever a priest dies his son is appointed to his place.

38. The males of the ox kind they consider to belong to Epaphos, and on account of him they test them in the following manner:?If the priest sees one single black hair upon the beast he counts it not clean for sacrifice; and one of the priests who is appointed for the purpose makes investigation of these matters, both when the beast is standing upright and when it is lying on its back, drawing out its tongue moreover, to see if it is clean in respect of the appointed signs, which I shall tell of in another part of the history: 42 he looks also at the hairs of the tail to see if it has them growing in the natural manner: and if it be clean in respect of all these things, he marks it with a piece of papyrus, rolling this round the horns, and then when he has plastered sealing-earth over it he sets upon it the seal of his signet-ring, and after that they take the animal away. But for one who sacrifices a beast not sealed the penalty appointed is death.

39. In this way then the beast is tested; and their appointed manner of sacrifice is as follows:?they lead the sealed beast to the altar where they happen to be sacrificing and then kindle a fire: after that, having poured libations of wine over the altar so that it runs down upon the victim and having called upon the G.o.d, they cut its throat, and having cut its throat they sever the head from the body. The body then of the beast they flay, but upon the head 43 they make many imprecations first, and then they who have a market and h.e.l.lenes sojourning among them for trade, these carry it to the market-place and sell it, while they who have no h.e.l.lenes among them cast it away into the river: and this is the form of imprecation which they utter upon the heads, praying that if any evil be about to befall either themselves who are offering sacrifice or the land of Egypt in general, it may come rather upon this head. Now as regards the heads of the beasts which are sacrificed and the pouring over them of the wine, all the Egyptians have the same customs equally for all their sacrifices; and by reason of this custom none of the Egyptians eat of the head either of this or of any other kind of animal:

40, but the manner of disembowelling the victims and of burning them is appointed among them differently for different sacrifices; I shall speak however of the sacrifices to that G.o.ddess whom they regard as the greatest of all, and to whom they celebrate the greatest feast.?When they have flayed the bullock and made imprecation, they take out the whole of its lower entrails but leave in the body the upper entrails and the fat; and they sever from it the legs and the end of the loin and the shoulders and the neck: and this done, they fill the rest of the body of the animal with consecrated 44 loaves and honey and raisins and figs and frankincense and myrrh and every other kind of spices, and having filled it with these they offer it, pouring over it great abundance of oil.

They make their sacrifice after fasting, and while the offerings are being burnt, they all beat themselves for mourning, and when they have finished beating themselves they set forth as a feast that which they left unburnt of the sacrifice.

41. The clean males then of the ox kind, both full-grown animals and calves, are sacrificed by all the Egyptians; the females however they may not sacrifice, but these are sacred to Isis; for the figure of Isis is in the form of a woman with cow's horns, just as the h.e.l.lenes present Io in pictures, and all the Egyptians without distinction reverence cows far more than any other kind of cattle; for which reason neither man nor woman of Egyptian race would kiss a man who is a h.e.l.lene on the mouth, nor will they use a knife or roasting-spits or a caldron belonging to a h.e.l.lene, nor taste of the flesh even of a clean animal if it has been cut with the knife of a h.e.l.lene. And the cattle of this kind which die they bury in the following manner:?the females they cast into the river, but the males they bury, each people in the suburb of their town, with one of the horns, or sometimes both, protruding to mark the place; and when the bodies have rotted away and the appointed time comes on, then to each city comes a boat 45 from that which is called the island of Prosopitis (this is in the Delta, and the extent of its circuit is nine schoines). In this island of Prosopitis is situated, besides many other cities, that one from which the boats come to take up the bones of the oxen, and the name of the city is Atarbechis, and in it there is set up a holy temple of Aphrodite. From this city many go abroad in various directions, some to one city and others to another, and when they have dug up the bones of the oxen they carry them off, and coming together they bury them in one single place. In the same manner as they bury the oxen they bury also their other cattle when they die; for about them also they have the same law laid down, and these also they abstain from killing.

42. Now all who have a temple set up to the Theban Zeus or who are of the district of Thebes, these, I say, all sacrifice goats and abstain from sheep: for not all the Egyptians equally reverence the same G.o.ds, except only Isis and Osiris (who they say is Dionysos), these they all reverence alike: but they who have a temple of Mendes or belong to the Mendesian district, these abstain from goats and sacrifice sheep. Now the men of Thebes and those who after their example abstain from sheep, say that this custom was established among them for the cause which follows:?Heracles (they say) had an earnest desire to see Zeus, and Zeus did not desire to be seen of him; and at last when Heracles was urgent in entreaty Zeus contrived this device, that is to say, he flayed a ram and held in front of him the head of the ram which he had cut off, and he put on over him the fleece and then showed himself to him. Hence the Egyptians make the image of Zeus into the face of a ram; and the Ammonians do so also after their example, being settlers both from the Egyptians and from the Ethiopians, and using a language which is a medley of both tongues: and in my opinion it is from this G.o.d that the Ammonians took the name which they have, for the Egyptians call Zeus Amun. The Thebans then do not sacrifice rams but hold them sacred for this reason; on one day however in the year, on the feast of Zeus, they cut up in the same manner and flay one single ram and cover with its skin the image of Zeus, and then they bring up to it another image of Heracles. This done, all who are in the temple beat themselves in lamentation for the ram, and then they bury it in a sacred tomb.

43. About Heracles I heard the account given that he was of the number of the twelve G.o.ds; but of the other Heracles whom the h.e.l.lenes know I was not able to hear in any part of Egypt: and moreover to prove that the Egyptians did not take the name of Heracles from the h.e.l.lenes, but rather the h.e.l.lenes from the Egyptians,?that is to say those of the h.e.l.lenes who gave the name Heracles to the son of Amphitryon,?of that, I say, besides many other evidences there is chiefly this, namely that the parents of this Heracles, Amphitryon and Alcmene, were both of Egypt by descent, 46 and also that the Egyptians say that they do not know the names either of Poseidon or of the Dioscuroi, nor have these been accepted by them as G.o.ds among the other G.o.ds; whereas if they had received from the h.e.l.lenes the name of any divinity, they would naturally have preserved the memory of these most of all, a.s.suming that in those times as now some of the h.e.l.lenes were wont to make voyages 4601 and were sea-faring folk, as I suppose and as my judgment compels me to think; so that the Egyptians would have learnt the names of these G.o.ds even more than that of Heracles. In fact however Heracles is a very ancient Egyptian G.o.d; and (as they say themselves) it is seventeen thousand years to the beginning of the reign of Amasis from the time when the twelve G.o.ds, of whom they count that Heracles is one, were begotten of the eight G.o.ds.

44. I moreover, desiring to know something certain of these matters so far as might be, made a voyage also to Tyre of Phenicia, hearing that in that place there was a holy temple of Heracles; and I saw that it was richly furnished with many votive offerings besides, and especially there were in it two pillars, 47 the one of pure gold and the other of an emerald stone of such size as to shine by night: 48 and having come to speech with the priests of the G.o.d, I asked them how long time it was since their temple had been set up: and these also I found to be at variance with the h.e.l.lenes, for they said that at the same time when Tyre was founded, the temple of the G.o.d also had been set up, and that it was a period of two thousand three hundred years since their people began to dwell at Tyre. I saw also at Tyre another temple of Heracles, with the surname Thasian; and I came to Thasos also and there I found a temple of Heracles set up by the Phenicians, who had sailed out to seek for Europa and had colonised Thasos; and these things happened full five generations of men before Heracles the son of Amphitryon was born in h.e.l.las. So then my inquiries show clearly that Heracles is an ancient G.o.d, and those of the h.e.l.lenes seem to me to act most rightly who have two temples of Heracles set up, and who sacrifice to the one as an immortal G.o.d and with the t.i.tle Olympian, and make offerings of the dead 49 to the other as a hero.

45. Moreover, besides many other stories which the h.e.l.lenes tell without due consideration, this tale is especially foolish which they tell about Heracles, namely that when he came to Egypt, the Egyptians put on him wreaths and led him forth in procession to sacrifice him to Zeus; and he for some time kept quiet, but when they were beginning the sacrifice of him at the altar, he betook himself to prowess and slew them all. I for my part am of opinion that the h.e.l.lenes when they tell this tale are altogether without knowledge of the nature and customs of the Egyptians; for how should they for whom it is not lawful to sacrifice even beasts, except swine 50 and the males of oxen and calves (such of them as are clean) and geese, how should these sacrifice human beings? Besides this, how is it in nature possible that Heracles, being one person only and moreover a man (as they a.s.sert), should slay many myriads? Having said so much of these matters, we pray that we may have grace from both the G.o.ds and the heroes for our speech.

46. Now the reason why those of the Egyptians whom I have mentioned do not sacrifice goats, female or male, is this:?the Mendesians count Pan to be one of the eight G.o.ds (now these eight G.o.ds they say came into being before the twelve G.o.ds), and the painters and image-makers represent in painting and in sculpture the figure of Pan, just as the h.e.l.lenes do, with goat's face and legs, not supposing him to be really like this but to resemble the other G.o.ds; the cause however why they represent him in this form I prefer not to say. The Mendesians then reverence all goats and the males more than the females (and the goatherds too have greater honour than other herdsmen), but of the goats one especially is reverenced, and when he dies there is great mourning in all the Mendesian district: and both the goat and Pan are called in the Egyptian tongue Mendes. Moreover in my lifetime there happened in that district this marvel, that is to say a he-goat had intercourse with a woman publicly, and this was so done that all men might have evidence of it.

47. The pig is accounted by the Egyptians an abominable animal; and first, if any of them in pa.s.sing by touch a pig, he goes into the river and dips himself forthwith in the water together with his garments; and then too swineherds, though they be native Egyptians, unlike all others do not enter any of the temples in Egypt, nor is anyone willing to give his daughter in marriage to one of them or to take a wife from among them; but the swineherds both give in marriage to one another and take from one another. Now to the other G.o.ds the Egyptians do not think it right to sacrifice swine; but to the Moon and to Dionysos alone at the same time and on the same full-moon they sacrifice swine, and then eat their flesh: and as to the reason why, when they abominate swine at all their other feasts, they sacrifice them at this, there is a story told by the Egyptians; and this story I know, but it is not a seemly one for me to tell. Now the sacrifice of the swine to the Moon is performed as follows:?when the priest has slain the victim, he puts together the end of the tail and the spleen and the caul, and covers them up with the whole of the fat of the animal which is about the paunch, and then he offers them with fire; and the rest of the flesh they eat on that day of full moon upon which they have held the sacrifice, but on any day after this they will not taste of it: the poor however among them by reason of the scantiness of their means shape pigs of dough and having baked them they offer these as a sacrifice.

48. Then for Dionysos on the eve of the festival each one kills a pig by cutting its throat before his own doors, and after that he gives the pig to the swineherd who sold it to him, to carry away again; and the rest of the feast of Dionysos is celebrated by the Egyptians in the same way as by the h.e.l.lenes in almost all things except choral dances, but instead of the phallos they have invented another contrivance, namely figures of about a cubit in height worked by strings, which women carry about the villages, with the privy member made to move and not much less in size than the rest of the body: and a flute goes before and they follow singing the praises of Dionysos. As to the reason why the figure has this member larger than is natural and moves it, though it moves no other part of the body, about this there is a sacred story told.

49. Now I think that Melampus the son of Amytheon was not without knowledge of these rites of sacrifice, but was acquainted with them: for Melampus is he who first set forth to the h.e.l.lenes the name of Dionysos and the manner of sacrifice and the procession of the phallos. Strictly speaking indeed, he when he made it known did not take in the whole, but those wise men who came after him made it known more at large. Melampus then is he who taught of the phallos which is carried in procession for Dionysos, and from him the h.e.l.lenes learnt to do that which they do. I say then that Melampus being a man of ability contrived for himself an art of divination, and having learnt from Egypt he taught the h.e.l.lenes many things, and among them those that concern Dionysos, making changes in some few points of them: for I shall not say that that which is done in worship of the G.o.d in Egypt came accidentally to be the same with that which is done among the h.e.l.lenes, for then these rites would have been in character with the h.e.l.lenic worship and not lately brought in; nor certainly shall I say that the Egyptians took from the h.e.l.lenes either this or any other customary observance: but I think it most probable that Melampus learnt the matters concerning Dionysos from Cadmos the Tyrian and from those who came with him from Phenicia to the land which we now call Boeotia.

50. Moreover the naming 51 of almost all the G.o.ds has come to h.e.l.las from Egypt: for that it has come from the Barbarians I find by inquiry is true, and I am of opinion that most probably it has come from Egypt, because, except in the case of Poseidon and the Dioscuroi (in accordance with that which I have said before), and also of Hera and Hestia and Themis and the Charites and Nereds, the Egyptians have had the names of all the other G.o.ds in their country for all time. What I say here is that which the Egyptians think themselves: but as for the G.o.ds whose names they profess that they do not know, these I think received their naming from the Pelasgians, except Poseidon; but about this G.o.d the h.e.l.lenes learnt from the Libyans, for no people except the Libyans have had the name of Poseidon from the first and have paid honour to this G.o.d always. Nor, it may be added, have the Egyptians any custom of worshipping heroes.

51. These observances then, and others besides these which I shall mention, the h.e.l.lenes have adopted from the Egyptians; but to make, as they do, the images of Hermes with the phallos they have learnt not from the Egyptians but from the Pelasgians, the custom having been received by the Athenians first of all the h.e.l.lenes and from these by the rest; for just at the time when the Athenians were beginning to rank among the h.e.l.lenes, the Pelasgians became dwellers with them in their land, and from this very cause it was that they began to be counted as h.e.l.lenes.

Whosoever has been initiated in the mysteries of the Cabeiroi, which the Samothrakians perform having received them from the Pelasgians, that man knows the meaning of my speech; for these very Pelasgians who became dwellers with the Athenians used to dwell before that time in Samothrake, and from them the Samothrakians received their mysteries. So then the Athenians were the first of the h.e.l.lenes who made the images of Hermes with the phallos, having learnt from the Pelasgians; and the Pelasgians told a sacred story about it, which is set forth in the mysteries in Samothrake.

52. Now the Pelasgians formerly were wont to make all their sacrifices calling upon the G.o.ds in prayer, as I know from that which I heard at Dodona, but they gave no t.i.tle or name to any of them, for they had not yet heard any, but they called them G.o.ds ({theous}) from some such notion as this, that they had set ({thentes}) in order all things and so had the distribution of everything. Afterwards, when much time had elapsed, they learnt from Egypt the names of the G.o.ds, all except Dionysos, for his name they learnt long afterwards; and after a time the Pelasgians consulted the Oracle at Dodona about the names, for this prophetic seat is accounted to be the most ancient of the Oracles which are among the h.e.l.lenes, and at that time it was the only one. So when the Pelasgians asked the Oracle at Dodona whether they should adopt the names which had come from the Barbarians, the Oracle in reply bade them make use of the names. From this time they sacrificed using the names of the G.o.ds, and from the Pelasgians the h.e.l.lenes afterwards received them:

53, but whence the several G.o.ds had their birth, or whether they all were from the beginning, and of what form they are, they did not learn till yesterday, as it were, or the day before: for Hesiod and Homer I suppose were four hundred years before my time and not more, and these are they who made a theogony for the h.e.l.lenes and gave the t.i.tles to the G.o.ds and distributed to them honours and arts, and set forth their forms: but the poets who are said to have been before these men were really in my opinion after them. Of these things the first are said by the priestesses of Dodona, and the latter things, those namely which have regard to Hesiod and Homer, by myself.

54. As regards the Oracles both that among the h.e.l.lenes and that in Libya, the Egyptians tell the following tale. The priests of the Theban Zeus told me that two women in the service of the temple had been carried away from Thebes by Phenicians, and that they had heard that one of them had been sold to go into Libya and the other to the h.e.l.lenes; and these women, they said, were they who first founded the prophetic seats among the nations which have been named: and when I inquired whence they knew so perfectly of this tale which they told, they said in reply that a great search had been made by the priests after these women, and that they had not been able to find them, but they had heard afterwards this tale about them which they were telling.

55. This I heard from the priests at Thebes, and what follows is said by the prophetesses 52 of Dodona. They say that two black doves flew from Thebes to Egypt, and came one of them to Libya and the other to their land. And this latter settled upon an oak-tree 53 and spoke with human voice, saying that it was necessary that a prophetic seat of Zeus should be established in that place; and they supposed that that was of the G.o.ds which was announced to them, and made one accordingly: and the dove which went away to the Libyans, they say, bade the Libyans to make an Oracle of Ammon; and this also is of Zeus. The priestesses of Dodona told me these things, of whom the eldest was named Promeneia, the next after her Timarete, and the youngest Nicandra; and the other people of Dodona who were engaged about the temple gave accounts agreeing with theirs.

56. I however have an opinion about the matter as follows:?If the Phenicians did in truth carry away the consecrated women and sold one of them into Libya and the other into h.e.l.las, I suppose that in the country now called h.e.l.las, which was formerly called Pelasgia, this woman was sold into the land of the Thesprotians; and then being a slave there she set up a sanctuary of Zeus under a real oak-tree; 54 as indeed it was natural that being an attendant of the sanctuary of Zeus at Thebes, she should there, in the place to which she had come, have a memory of him; and after this, when she got understanding of the h.e.l.lenic tongue, she established an Oracle, and she reported, I suppose, that her sister had been sold in Libya by the same Phenicians by whom she herself had been sold.

57. Moreover, I think that the women were called doves by the people of Dodona for the reason that they were Barbarians and because it seemed to them that they uttered voice like birds; but after a time (they say) the dove spoke with human voice, that is when the woman began to speak so that they could understand; but so long as she spoke a Barbarian tongue she seemed to them to be uttering voice like a bird: for had it been really a dove, how could it speak with human voice? And in saying that the dove was black, they indicate that the woman was Egyptian. The ways of delivering oracles too at Thebes in Egypt and at Dodona closely resemble one another, as it happens, and also the method of divination by victims has come from Egypt.

58. Moreover, it is true also that the Egyptians were the first of men who made solemn a.s.semblies 55 and processions and approaches to the temples, 56 and from them the h.e.l.lenes have learnt them, and my evidence for this is that the Egyptian celebrations of these have been held from a very ancient time, whereas the h.e.l.lenic were introduced 57 but lately.

59. The Egyptians hold their solemn a.s.semblies not once in the year but often, especially and with the greatest zeal and devotion 58 at the city of Bubastis for Artemis, and next at Busiris for Isis; for in this last-named city there is a very great temple of Isis, and this city stands in the middle of the Delta of Egypt; now Isis is in the tongue of the h.e.l.lenes Demeter: thirdly, they have a solemn a.s.sembly at the city of Sas for Athene, fourthly at Heliopolis for the Sun (Helios), fifthly at the city of Buto in honour of Leto, and sixthly at the city of Papremis for Ares.

60. Now, when they are coming to the city of Bubastis they do as follows:?they sail men and women together, and a great mult.i.tude of each s.e.x in every boat; and some of the women have rattles and rattle with them, while some of the men play the flute during the whole time of the voyage, and the rest, both women and men, sing and clap their hands; and when as they sail they come opposite to any city on the way they bring the boat to land, and some of the women continue to do as I have said, others cry aloud and jeer at the women in that city, some dance, and some stand up and pull up their garments. This they do by every city along the river-bank; and when they come to Bubastis they hold festival celebrating great sacrifices, and more wine of grapes is consumed upon that festival than during the whole of the rest of the year. To this place (so say the natives) they come together year by year 59 even to the number of seventy myriads 5901 of men and women, besides children.

61. Thus it is done here; and how they celebrate the festival in honour of Isis at the city of Busiris has been told by me before: 60 for, as I said, they beat themselves in mourning after the sacrifice, all of them both men and women, very many myriads of people; but for whom they beat themselves it is not permitted to me by religion to say: and so many as there are of the Carians dwelling in Egypt do this even more than the Egyptians themselves, inasmuch as they cut their foreheads also with knives; and by this it is manifested that they are strangers and not Egyptians.

62. At the times when they gather together at the city of Sas for their sacrifices, on a certain night 61 they all kindle lamps many in number in the open air round about the houses; now the lamps are saucers full of salt and oil mixed, and the wick floats by itself on the surface, and this burns during the whole night; and to the festival is given the name Lychnocaia (the lighting of the lamps). Moreover those of the Egyptians who have not come to this solemn a.s.sembly observe the night of the festival and themselves also light lamps all of them, and thus not in Sas alone are they lighted, but over all Egypt: and as to the reason why light and honour are allotted to this night, 62 about this there is a sacred story told.

63. To Heliopolis and Buto they go year by year and do sacrifice only: but at Papremis they do sacrifice and worship as elsewhere, and besides that, when the sun begins to go down, while some few of the priests are occupied with the image of the G.o.d, the greater number of them stand in the entrance of the temple with wooden clubs, and other persons to the number of more than a thousand men with purpose to perform a vow, these also having all of them staves of wood, stand in a body opposite to those: and the image, which is in a small shrine of wood covered over with gold, they take out on the day before to another sacred building.

The few then who have been left about the image, draw a wain with four wheels, which bears the shrine and the image that is within the shrine, and the other priests standing in the gateway try to prevent it from entering, and the men who are under a vow come to the a.s.sistance of the G.o.d and strike them, while the others defend themselves. 63 Then there comes to be a hard fight with staves, and they break one another's heads, and I am of opinion that many even die of the wounds they receive; the Egyptians however told me that no one died. This solemn a.s.sembly the people of the place say that they established for the following reason:?the mother of Ares, they say, used to dwell in this temple, and Ares, having been brought up away from her, when he grew up came thither desiring to visit his mother, and the attendants of his mother's temple, not having seen him before, did not permit him to pa.s.s in, but kept him away; and he brought men to help him from another city and handled roughly the attendants of the temple, and entered to visit his mother. Hence, they say, this exchange of blows has become the custom in honour of Ares upon his festival.

64. The Egyptians were the first who made it a point of religion not to lie with women in temples, nor to enter into temples after going away from women without first bathing: for almost all other men except the Egyptians and the h.e.l.lenes lie with women in temples and enter into a temple after going away from women without bathing, since they hold that there is no difference in this respect between men and beasts: for they say that they see beasts and the various kinds of birds coupling together both in the temples and in the sacred enclosures of the G.o.ds; if then this were not pleasing to the G.o.d, the beasts would not do so.

65. Thus do these defend that which they do, which by me is disallowed: but the Egyptians are excessively careful in their observances, both in other matters which concern the sacred rites and also in those which follow:?Egypt, though it borders upon Libya, 6301 does not very much abound in wild animals, but such as they have are one and all accounted by them sacred, some of them living with men and others not. But if I should say for what reasons the sacred animals have been thus dedicated, I should fall into discourse of matters pertaining to the G.o.ds, of which I most desire not to speak; and what I have actually said touching slightly upon them, I said because I was constrained by necessity.

About these animals there is a custom of this kind:?persons have been appointed of the Egyptians, both men and women, to provide the food for each kind of beast separately, and their office goes down from father to son; and those who dwell in the various cities perform vows to them thus, that is, when they make a vow to the G.o.d to whom the animal belongs, they shave the head of their children either the whole or the half or the third part of it, and then set the hair in the balance against silver, and whatever it weighs, this the man gives to the person who provides for the animals, and she cuts up fish of equal value and gives it for food to the animals. Thus food for their support has been appointed: and if any one kill any of these animals, the penalty, if he do it with his own will, is death, and if against his will, such penalty as the priests may appoint: but whosoever shall kill an ibis or a hawk, whether it be with his will or against his will, must die.

66. Of the animals that live with men there are great numbers, and would be many more but for the accidents which befall the cats. For when the females have produced young they are no longer in the habit of going to the males, and these seeking to be united with them are not able. To this end then they contrive as follows,?they either take away by force or remove secretly the young from the females and kill them (but after killing they do not eat them), and the females being deprived of their young and desiring more, therefore come to the males, for it is a creature that is fond of its young. Moreover when a fire occurs, the cats seem to be divinely possessed; 64 for while the Egyptians stand at intervals and look after the cats, not taking any care to extinguish the fire, the cats slipping through or leaping over the men, jump into the fire; and when this happens, great mourning comes upon the Egyptians.