The history of Herodotus Volume I Part 19

32. About her death, as about the death of Smerdis, two different stories are told. The h.e.l.lenes say that Cambyses had matched a lion's cub in fight with a dog's whelp, and this wife of his was also a spectator of it; and when the whelp was being overcome, another whelp, its brother, broke its chain and came to help it; and having become two instead of one, the whelps then got the better of the cub: and Cambyses was pleased at the sight, but she sitting by him began to weep; and Cambyses perceived it and asked wherefore she wept; and she said that she had wept when she saw that the whelp had come to the a.s.sistance of its brother, because she remembered Smerdis and perceived that there was no one who would come to his 25 a.s.sistance. The h.e.l.lenes say that it was for this saying that she was killed by Cambyses: but the Egyptians say that as they were sitting round at table, the wife took a lettuce and pulled off the leaves all round, and then asked her husband whether the lettuce was fairer when thus plucked round or when covered with leaves, and he said "when covered with leaves": she then spoke thus: "Nevertheless thou didst once produce the likeness of this lettuce, when thou didst strip bare the house of Cyrus." And he moved to anger leapt upon her, being with child, and she miscarried and died.

33. These were the acts of madness done by Cambyses towards those of his own family, whether the madness was produced really on account of Apis or from some other cause, as many ills are wont to seize upon men; for it is said moreover that Cambyses had from his birth a certain grievous malady, that which is called by some the "sacred" disease: 26 and it was certainly nothing strange that when the body was suffering from a grievous malady, the mind should not be sound either.

34. The following also are acts of madness which he did to the other Persians:?To Prexaspes, the man whom he honoured most and who used to bear his messages 2601 (his son also was cup-bearer to Cambyses, and this too was no small honour),?to him it is said that he spoke as follows: "Prexaspes, what kind of a man do the Persians esteem me to be, and what speech do they hold concerning me?" and he said: "Master, in all other respects thou art greatly commended, but they say that thou art overmuch given to love of wine." Thus he spoke concerning the Persians; and upon that Cambyses was roused to anger, and answered thus: "It appears then that the Persians say I am given to wine, and that therefore I am beside myself and not in my right mind; and their former speech then was not sincere." For before this time, it seems, when the Persians and Croesus were sitting with him in council, Cambyses asked what kind of a man they thought he was as compared with his father Cyrus; 27 and they answered that he was better than his father, for he not only possessed all that his father had possessed, but also in addition to this had acquired Egypt and the Sea. Thus the Persians spoke; but Croesus, who was present and was not satisfied with their judgment, spoke thus to Cambyses: "To me, O son of Cyrus, thou dost not appear to be equal to thy father, for not yet hast thou a son such as he left behind him in you." Hearing this Cambyses was pleased, and commended the judgment of Croesus.

35. So calling to mind this, he said in anger to Prexaspes: "Learn then now for thyself whether the Persians speak truly, or whether when they say this they are themselves out of their senses: for if I, shooting at thy son there standing before the entrance of the chamber, hit him in the very middle of the heart, the Persians will be proved to be speaking falsely, but if I miss, then thou mayest say that the Persians are speaking the truth and that I am not in my right mind." Having thus said he drew his bow and hit the boy; and when the boy had fallen down, it is said that he ordered them to cut open his body and examine the place where he was. .h.i.t; and as the arrow was found to be sticking in the heart, he laughed and was delighted, and said to the father of the boy: "Prexaspes, it has now been made evident, as thou seest, that I am not mad, but that it is the Persians who are out of their senses; and now tell me, whom of all men didst thou ever see before this time hit the mark so well in shooting?" Then Prexaspes, seeing that the man was not in his right senses and fearing for himself, said: "Master, I think that not even G.o.d himself could have hit the mark so fairly." Thus he did at that time: and at another time he condemned twelve of the Persians, men equal to the best, on a charge of no moment, and buried them alive with the head downwards.

36. When he was doing these things, Croesus the Lydian judged it right to admonish him in the following words: "O king, do not thou indulge the heat of thy youth and pa.s.sion in all things, but retain and hold thyself back: it is a good thing to be prudent, and forethought is wise. Thou however are putting to death men who are of thine own people, condemning them on charges of no moment, and thou art putting to death men's sons also. If thou do many such things, beware lest the Persians make revolt from thee. As for me, thy father Cyrus gave me charge, earnestly bidding me to admonish thee, and suggest to thee that which I should find to be good." Thus he counselled him, manifesting goodwill towards him; but Cambyses answered: "Dost thou venture to counsel me, who excellently well didst rule thine own country, and well didst counsel my father, bidding him pa.s.s over the river Araxes and go against the Ma.s.sagetai, when they were willing to pa.s.s over into our land, and so didst utterly ruin thyself by ill government of thine own land, and didst utterly ruin Cyrus, who followed thy counsel. However thou shalt not escape punishment now, for know that before this I had very long been desiring to find some occasion against thee." Thus having said he took his bow meaning to shoot him, but Croesus started up and ran out: and so since he could not shoot him, he gave orders to his attendants to take and slay him. The attendants however, knowing his moods, concealed Croesus, with the intention that if Cambyses should change his mind and seek to have Croesus again, they might produce him and receive gifts as the price of saving his life; but if he did not change his mind nor feel desire to have him back, then they might kill him. Not long afterwards Cambyses did in fact desire to have Croesus again, and the attendants perceiving this reported to him that he was still alive: and Cambyses said that he rejoiced with Croesus that he was still alive, but that they who had preserved him should not get off free, but he would put them to death: and thus he did.

37. Many such acts of madness did he both to Persians and allies, remaining at Memphis and opening ancient tombs and examining the dead bodies. Likewise also he entered into the temple of Hephaistos and very much derided the image of the G.o.d: for the image of Hephaistos very nearly resembles the Phenician Pataicoi, which the Phenicians carry about on the prows of their triremes; and for him who has not seen these, I will indicate its nature,?it is the likeness of a dwarfish man.

He entered also into the temple of the Cabeiroi, into which it is not lawful for any one to enter except the priest only, and the images there he even set on fire, after much mockery of them. Now these also are like the images of Hephaistos, and it is said that they are the children of that G.o.d.

38. It is clear to me therefore by every kind of proof that Cambyses was mad exceedingly; for otherwise he would not have attempted to deride religious rites and customary observances. For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of his own people; thus all think that their own customs are by far the best: and so it is not likely that any but a madman would make a jest of such things. Now of the fact that all men are thus wont to think about their customs, we may judge by many other proofs and more specially by this which follows:?Dareios in the course of his reign summoned those of the h.e.l.lenes who were present in his land, and asked them for what price they would consent to eat up their fathers when they died; and they answered that for no price would they do so. After this Dareios summoned those Indians who are called Callatians, who eat their parents, and asked them in presence of the h.e.l.lenes, who understood what they said by help of an interpreter, for what payment they would consent to consume with fire the bodies of their fathers when they died; and they cried out aloud and bade him keep silence from such words. Thus then these things are established by usage, and I think that Pindar spoke rightly in his verse, when he said that "of all things law is king." 28

39. Now while Cambyses was marching upon Egypt, the Lacedemonians also had made an expedition against Samos and against Polycrates the son of Aiakes, who had risen against the government and obtained rule over Samos. At first he had divided the State into three parts and had given a share to his brothers Pantagnotos and Syloson; but afterwards he put to death one of these, and the younger, namely Syloson, he drove out, and so obtained possession of the whole of Samos. Then, being in possession, 29 he made a guest-friendship with Amasis the king of Egypt, sending him gifts and receiving gifts in return from him. After this straightway within a short period of time the power of Polycrates increased rapidly, and there was much fame of it not only in Ionia, but also over the rest of h.e.l.las: for to whatever part he directed his forces, everything went fortunately for him: and he had got for himself a hundred fifty-oared galleys and a thousand archers, and he plundered from all, making no distinction of any; for it was his wont to say that he would win more grat.i.tude from his friend by giving back to him that which he had taken, than by not taking at all. 30 So he had conquered many of the islands and also many cities of the continent, and besides other things he gained the victory in a sea-fight over the Lesbians, as they were coming to help the Milesians with their forces, and conquered them: these men dug the whole trench round the wall of the city of Samos working in chains.

40. Now Amasis, as may be supposed, did not fail to perceive that Polycrates was very greatly fortunate, and 31 it was to him an object of concern; and as much more good fortune yet continued to come to Polycrates, he wrote upon a paper these words and sent them to Samos: "Amasis to Polycrates thus saith:?It is a pleasant thing indeed to hear that one who is a friend and guest is faring well; yet to me thy great good fortune is not pleasing, since I know that the Divinity is jealous; and I think that I desire, both for myself and for those about whom I have care, that in some of our affairs we should be prosperous and in others should fail, and thus go through life alternately faring 32 well and ill, rather than that we should be prosperous in all things: for never yet did I hear tell of any one who was prosperous in all things and did not come to an utterly 33 evil end at the last. Now therefore do thou follow my counsel and act as I shall say with respect to thy prosperous fortunes. Take thought and consider, and that which thou findest to be the most valued by thee, and for the loss of which thou wilt most be vexed in thy soul, that take and cast away in such a manner that it shall never again come to the sight of men; and if in future from that time forward good fortune does not befall thee in alternation with calamities, 34 apply remedies in the manner by me suggested."

41. Polycrates, having read this and having perceived by reflection that Amasis suggested to him good counsel, sought to find which one of his treasures he would be most afflicted in his soul to lose; and seeking he found this which I shall say:?he had a signet which he used to wear, enchased in gold and made of an emerald stone; and it was the work of Theodoros the son of Telecles of Samos. 35 Seeing then that he thought it good to cast this away, he did thus:?he manned a fifty-oared galley with sailors and went on board of it himself; and then he bade them put out into the deep sea. And when he had got to a distance from the island, he took off the signet-ring, and in the sight of all who were with him in the ship he threw it into the sea. Thus having done he sailed home; and when he came to his house he mourned for his loss.

42. But on the fifth or sixth day after these things it happened to him as follows:?a fisherman having caught a large and beautiful fish, thought it right that this should be given as a gift to Polycrates. He bore it therefore to the door of the palace and said that he desired to come into the presence of Polycrates, and when he had obtained this he gave him the fish, saying: "O king, having taken this fish I did not think fit to bear it to the market, although I am one who lives by the labour of his hands; but it seemed to me that it was worthy of thee and of thy monarchy: therefore I bring it and present it to thee." He then, being pleased at the words spoken, answered thus: "Thou didst exceedingly well, and double thanks are due to thee, for thy words and also for thy gift; and we invite thee to come to dinner." The fisherman then, thinking this a great thing, went away to this house; and the servants as they were cutting up the fish found in its belly the signet-ring of Polycrates. Then as soon as they had seen it and taken it up, they bore it rejoicing to Polycrates, and giving him the signet-ring they told him in what manner it had been found: and he perceiving that the matter was of G.o.d, wrote upon paper all that he had done and all that had happened to him, and having written he despatched it to Egypt.

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43. Then Amasis, when he had read the paper which had come from Polycrates, perceived that it was impossible for man to rescue man from the event which was to come to pa.s.s, and that Polycrates was destined not to have a good end, being prosperous in all things, seeing that he found again even that which he cast away. Therefore he sent an envoy to him in Samos and said that he broke off the guest-friendship; and this he did lest when a fearful and great mishap befell Polycrates, he might himself be grieved in his soul as for a man who was his guest.

44. It was this Polycrates then, prosperous in all things, against whom the Lacedemonians were making an expedition, being invited by those Samians who afterwards settled at Kydonia in Crete, to come to their a.s.sistance. Now Polycrates had sent an envoy to Cambyses the son of Cyrus without the knowledge of the Samians, as he was gathering an army to go against Egypt, and had asked him to send to him in Samos and to ask for an armed force. So Cambyses hearing this very readily sent to Samos to ask Polycrates to send a naval force with him against Egypt: and Polycrates selected of the citizens those whom he most suspected of desiring to rise against him and sent them away in forty triremes, charging Cambyses not to send them back.

45. Now some say that those of the Samians who were sent away by Polycrates never reached Egypt, but when they arrived on their voyage at Carpathos, 37 they considered with themselves, and resolved not to sail on any further: others say that they reached Egypt and being kept under guard there, they made their escape from thence. Then, as they were sailing in to Samos, Polycrates encountered them with ships and engaged battle with them; and those who were returning home had the better and landed in the island; but having fought a land-battle in the island, they were worsted, and so sailed to Lacedemon. Some however say that those from Egypt defeated Polycrates in the battle; but this in my opinion is not correct, for there would have been no need for them to invite the a.s.sistance of the Lacedemonians if they had been able by themselves to bring Polycrates to terms. Moreover, it is not reasonable either, seeing that he had foreign mercenaries and native archers very many in number, to suppose that he was worsted by the returning Samians, who were but few. Then Polycrates gathered together the children and wives of his subjects and confined them in the ship-sheds, keeping them ready so that, if it should prove that his subjects deserted to the side of the returning exiles, he might burn them with the sheds.

46. When those of the Samians who had been driven out by Polycrates reached Sparta, they were introduced before the magistrates and spoke at length, being urgent in their request. The magistrates however at the first introduction replied that they had forgotten the things which had been spoken at the beginning, and did not understand those which were spoken at the end. After this they were introduced a second time, and bringing with them a bag they said nothing else but this, namely that the bag was in want of meal; to which the others replied that they had overdone it with the bag. 38 However, they resolved to help them.

47. Then the Lacedemonians prepared a force and made expedition to Samos, in repayment of former services, as the Samians say, because the Samians had first helped them with ships against the Messenians; but the Lacedemonians say that they made the expedition not so much from desire to help the Samians at their request, as to take vengeance on their own behalf for the robbery of the mixing-bowl which they had been bearing as a gift to Croesus, 39 and of the corslet which Amasis the king of Egypt had sent as a gift to them; for the Samians had carried off the corslet also in the year before they took the bowl; and it was of linen with many figures woven into it and embroidered with gold and with cotton; and each thread of this corslet is worthy of admiration, for that being itself fine it has in it three hundred and sixty fibres, all plain to view. Such another as this moreover is that which Amasis dedicated as an offering to Athene at Lindos.

48. The Corinthians also took part with zeal in this expedition against Samos, that it might be carried out; for there had been an offence perpetrated against them also by the Samians a generation before 40 the time of this expedition and about the same time as the robbery of the bowl. Periander the son of Kypselos had despatched three hundred sons of the chief men of Corcyra to Alyattes at Sardis to be made eunuchs; and when the Corinthians who were conducting the boys had put in to Samos, the Samians, being informed of the story and for what purpose they were being conducted to Sardis, first instructed the boys to lay hold of the temple of Artemis, and then they refused to permit the Corinthians to drag the suppliants away from the temple: and as the Corinthians cut the boys off from supplies of food, the Samians made a festival, which they celebrate even to the present time in the same manner: for when night came on, as long as the boys were suppliants they arranged dances of maidens and youths, and in arranging the dances they made it a rule of the festival that sweet cakes of sesame and honey should be carried, in order that the Corcyrean boys might s.n.a.t.c.h them and so have support; and this went on so long that at last the Corinthians who had charge of the boys departed and went away; and as for the boys, the Samians carried them back to Corcyra.

49. Now, if after the death of Periander the Corinthians had been on friendly terms with the Corcyreans, they would not have joined in the expedition against Samos for the cause which has been mentioned; but as it is, they have been ever at variance with one another since they first colonised the island. 41 This then was the cause why the Corinthians had a grudge against the Samians.

50. Now Periander had chosen out the sons of the chief men of Corcyra and was sending them to Sardis to be made eunuchs, in order that he might have revenge; since the Corcyreans had first begun the offence and had done to him a deed of reckless wrong. For after Periander had killed his wife Melissa, it chanced to him to experience another misfortune in addition to that which had happened to him already, and this was as follows:?He had by Melissa two sons, the one of seventeen and the other of eighteen years. These sons their mother's father Procles, who was despot of Epidauros, sent for to himself and kindly entertained, as was to be expected seeing that they were the sons of his own daughter; and when he was sending them back, he said in taking leave of them: "Do ye know, boys, who it was that killed your mother?" Of this saying the elder of them took no account, but the younger, whose name was Lycophron, was grieved so greatly at hearing it, that when he reached Corinth again he would neither address his father, nor speak to him when his father would have conversed with him, nor give any reply when he asked questions, regarding him as the murderer of his mother. At length Periander being enraged with his son drove him forth out of his house.

51. And having driven him forth, he asked of the elder son what his mother's father had said to them in his conversation. He then related how Procles had received them in a kindly manner, but of the saying which he had uttered when he parted from them he had no remembrance, since he had taken no note of it. So Periander said that it could not be but that he had suggested to them something, and urged him further with questions; and he after that remembered, and told of this also. Then Periander taking note of it 42 and not desiring to show any indulgence, sent a messenger to those with whom the son who had been driven forth was living at that time, and forbade them to receive him into their houses; and whenever having been driven away from one house he came to another, he was driven away also from this, since Periander threatened those who received him, and commanded them to exclude him; and so being driven away again he would go to another house, where persons lived who were his friends, and they perhaps received him because he was the son of Periander, notwithstanding that they feared.

52. At last Periander made a proclamation that whosoever should either receive him into their houses or converse with him should be bound to pay a fine 43 to Apollo, stating the amount that it should be.

Accordingly, by reason of this proclamation no one was willing either to converse with him or to receive him into their house; and moreover even he himself did not think it fit to attempt it, since it had been forbidden, but he lay about in the porticoes enduring exposure: and on the fourth day after this, Periander seeing him fallen into squalid misery and starvation felt pity for him; and abating his anger he approached him and began to say: "Son, which of these two is to be preferred, the fortune which thou dost now experience and possess, 44 or to inherit the power and wealth which I possess now, by being submissive to thy father's will? Thou however, being my son and the prince 45 of wealthy Corinth, didst choose nevertheless the life of a vagabond by making opposition and displaying anger against him with whom it behoved thee least to deal so; for if any misfortune happened in those matters, for which cause thou hast suspicion against me, this has happened to me first, and I am sharer in the misfortune more than others, inasmuch as I did the deed 46 myself. Do thou however, having learnt by how much to be envied is better than to be pitied, and at the same time what a grievous thing it is to be angry against thy parents and against those who are stronger than thou, come back now to the house." Periander with these words endeavoured to restrain him; but he answered nothing else to his father, but said only that he ought to pay a fine to the G.o.d for having come to speech with him. Then Periander, perceiving that the malady of his son was hopeless and could not be overcome, despatched a ship to Corcyra, and so sent him away out of his sight, for he was ruler also of that island; and having sent him away, Periander proceeded to make war against his father-in-law Procles, esteeming him most to blame for the condition in which he was; and he took Epidauros and took also Procles himself and made him a prisoner.

53. When however, as time went on, Periander had pa.s.sed his prime and perceived within himself that he was no longer able to overlook and manage the government of the State, he sent to Corcyra and summoned Lycophron to come back and take the supreme power; for in the elder of his sons he did not see the required capacity, but perceived clearly that he was of wits too dull. Lycophron however did not deign even to give an answer to the bearer of his message. Then Periander, clinging still in affection to the youth, sent to him next his own daughter, the sister of Lycophron, supposing that he would yield to her persuasion more than to that of others; and she arrived there and spoke to him thus: "Boy, dost thou desire that both the despotism should fall to others, and also the substance of thy father, carried off as plunder, rather than that thou shouldest return back and possess them? Come back to thy home: cease to torment thyself. Pride is a mischievous possession. Heal not evil with evil. Many prefer that which is reasonable to that which is strictly just; and many ere now in seeking the things of their mother have lost the things of their father.

Despotism is an insecure thing, and many desire it: moreover he is now an old man and past his prime. Give not thy good things unto others."

She thus said to him the most persuasive things, having been before instructed by her father: but he in answer said, that he would never come to Corinth so long as he heard that his father was yet alive. When she had reported this, Periander the third time sent an envoy, and said that he desired himself to come to Corcyra, exhorting Lycophron at the same time to come back to Corinth and to be his successor on the throne.

The son having agreed to return on these terms, Periander was preparing to sail to Corcyra and his son to Corinth; but the Corcyreans, having learnt all that had taken place, put the young man to death, in order that Periander might not come to their land. For this cause it was that Periander took vengeance on those of Corcyra.

54. The Lacedemonians then had come with a great armament and were besieging Samos; and having made an attack upon the wall, they occupied the tower which stands by the sea in the suburb of the city, but afterwards when Polycrates came up to the rescue with a large body they were driven away from it. Meanwhile by the upper tower which is upon the ridge of the mountain there had come out to the fight the foreign mercenaries and many of the Samians themselves, and these stood their ground against the Lacedemonians for a short while and then began to fly backwards; and the Lacedemonians followed and were slaying them.

55. Now if the Lacedemonians there present had all been equal on that day to Archias and Lycopas, Samos would have been captured; for Archias and Lycopas alone rushed within the wall together with the flying Samians, and being shut off from retreat were slain within the city of the Samians. I myself moreover had converse in Pitane (for to that deme he belonged) with the third in descent from this Archias, another Archias the son of Samios the son of Archias, who honoured the Samians of all strangers most; and not only so, but he said that his own father had been called Samios because his father Archias had died by a glorious death in Samos; and he said that he honoured Samians because his grandfather had been granted a public funeral by the Samians.

56. The Lacedemonians then, when they had been besieging Samos for forty days and their affairs made no progress, set forth to return to Peloponnesus. But according to the less credible account which has been put abroad of these matters Polycrates struck in lead a quant.i.ty of a certain native coin, and having gilded the coins over, gave them to the Lacedemonians, and they received them and upon that set forth to depart.

This was the first expedition which the Lacedemonians (being Dorians) 4601 made into Asia.

57. Those of the Samians who had made the expedition against Polycrates themselves also sailed away, when the Lacedemonians were about to desert them, and came to Siphnos: for they were in want of money, and the people of Siphnos were then at their greatest height of prosperity and possessed wealth more than all the other islanders, since they had in their island mines of gold and silver, so that there is a treasury dedicated at Delphi with the t.i.the of the money which came in from these mines, and furnished in a manner equal to the wealthiest of these treasuries: and the people used to divide among themselves the money which came in from the mines every year. So when they were establishing the treasury, they consulted the Oracle as to whether their present prosperity was capable of remaining with them for a long time, and the Pythian prophetess gave them this reply:

"But when with white shall be shining 47 the hall of the city 48 in Siphnos, And when the market is white of brow, one wary is needed Then, to beware of an army 49 of wood and a red-coloured herald."

Now just at that time the market-place and city hall of the Siphnians had been decorated with Parian marble.

58. This oracle they were not able to understand either then at first or when the Samians had arrived: for as soon as the Samians were putting in 50 to Siphnos they sent one of their ships to bear envoys to the city: now in old times all ships were painted with red, and this was that which the Pythian prophetess was declaring beforehand to the Siphnians, bidding them guard against the "army of wood" and the "red-coloured herald." The messengers accordingly came and asked the Siphnians to lend them ten talents; and as they refused to lend to them, the Samians began to lay waste their lands: so when they were informed of it, forthwith the Siphnians came to the rescue, and having engaged battle with them were defeated, and many of them were cut off by the Samians and shut out of the city; and the Samians after this imposed upon them a payment of a hundred talents.

59. Then from the men of Hermion they received by payment of money the island of Hydrea, which is near the coast of Peloponnese, and they gave it in charge to the Troizenians, but they themselves settled at Kydonia which is in Crete, not sailing thither for that purpose but in order to drive the Zakynthians out of the island. Here they remained and were prosperous for five years, so much so that they were the builders of the temples which are now existing in Kydonia, and also of the house of Dictyna. 51 In the sixth year however the Eginetans together with the Cretans conquered them in a sea-fight and brought them to slavery; and they cut off the prows of their ships, which were shaped like boars, and dedicated them in the temple of Athene in Egina. This the Eginetans did because they had a grudge against the Samians; for the Samians had first made expedition against Egina, when Amphicrates was king in Samos, and had done much hurt to the Eginetans and suffered much hurt also from them. Such was the cause of this event:

60, and about the Samians I have spoken at greater length, because they have three works which are greater than any others that have been made by h.e.l.lenes: first a pa.s.sage beginning from below and open at both ends, dug through a mountain not less than a hundred and fifty fathoms 52 in height; the length of the pa.s.sage is seven furlongs 53 and the height and breadth each eight feet, and throughout the whole of it another pa.s.sage has been dug twenty cubits in depth and three feet in breadth, through which the water is conducted and comes by the pipes to the city, brought from an abundant spring: and the designer of this work was a Megarian, Eupalinos the son of Naustrophos. This is one of the three; and the second is a mole in the sea about the harbour, going down to a depth of as much as 54 twenty fathoms; and the length of the mole is more than two furlongs. The third work which they have executed is a temple larger than all the other temples of which we know. Of this the first designer was Rhoicos the son of Philes, a native of Samos. For this reason I have spoken at greater length of the Samians.

61. Now while Cambyses the son of Cyrus was spending a long time in Egypt and had gone out of his right mind, there rose up against him two brothers, Magians, of whom the one had been left behind by Cambyses as caretaker of his household. This man, I say, rose up against him perceiving that the occurrence of the death of Smerdis was being kept secret, and that there were but few of the Persians who were aware of it, while the greater number believed without doubt that he was still alive. Therefore he endeavoured to obtain the kingdom, and he formed his plan as follows:?he had a brother (that one who, as I said, rose up with him against Cambyses), and this man in form very closely resembled Smerdis the son of Cyrus, whom Cambyses had slain, being his own brother. He was like Smerdis, I say, in form, and not only so but he had the same name, Smerdis. Having persuaded this man that he would manage everything for him, the Magian Patizeithes brought him and seated him upon the royal throne: and having so done he sent heralds about to the various provinces, and among others one to the army in Egypt, to proclaim to them that they must obey Smerdis the son of Cyrus for the future instead of Cambyses.

62. So then the other heralds made this proclamation, and also the one who was appointed to go to Egypt, finding Cambyses and his army at Agbatana in Syria, stood in the midst and began to proclaim that which had been commanded to him by the Magian. Hearing this from the herald, and supposing that the herald was speaking the truth and that he had himself been betrayed by Prexaspes, that is to say, that when Prexaspes was sent to kill Smerdis he had not done so, Cambyses looked upon Prexaspes and said: "Prexaspes, was it thus that thou didst perform for me the thing which I gave over to thee to do?" and he said: "Master, the saying is not true that Smerdis thy brother has risen up against thee, nor that thou wilt have any contention arising from him, either great or small: for I myself, having done that which thou didst command me to do, buried him with my own hands. If therefore the dead have risen again to life, then thou mayest expect that Astyages also the Mede will rise up against thee; but if it is as it was beforetime, there is no fear now that any trouble shall spring up for you, at least from him. Now therefore I think it well that some should pursue after the herald and examine him, asking from whom he has come to proclaim to us that we are to obey Smerdis as king."

63. When Prexaspes had thus spoken, Cambyses was pleased with the advice, and accordingly the herald was pursued forthwith and returned.

Then when he had come back, Prexaspes asked him as follows: "Man, thou sayest that thou art come as a messenger from Smerdis the son of Cyrus: now therefore speak the truth and go away in peace. I ask thee whether Smerdis himself appeared before thine eyes and charged thee to say this, or some one of those who serve him." He said: "Smerdis the son of Cyrus I have never yet seen, since the day that king Cambyses marched to Egypt: but the Magian whom Cambyses appointed to be guardian of his household, he, I say, gave me this charge, saying that Smerdis the son of Cyrus was he who laid the command upon me to speak these things to you." Thus he spoke to them, adding no falsehoods to the first, and Cambyses said: "Prexaspes, thou hast done that which was commanded thee like an honest man, and hast escaped censure; but who of the Persians may this be who has risen up against me and usurped the name of Smerdis?" He said: "I seem to myself, O king, to have understanding of this which has come to pa.s.s: the Magians have risen against thee, Patizeithes namely, whom thou didst leave as caretaker of thy household, and his brother Smerdis."

64. Then Cambyses, when he heard the name of Smerdis, perceived at once the true meaning of this report and of the dream, for he thought in his sleep that some one had reported to him that Smerdis was sitting upon the royal throne and had touched the heaven with his head: and perceiving that he had slain his brother without need, he began to lament for Smerdis; and having lamented for him and sorrowed greatly for the whole mishap, he was leaping upon his horse, meaning as quickly as possible to march his army to Susa against the Magian; and as he leapt upon his horse, the cap of his sword-sheath fell off, and the sword being left bare struck his thigh. Having been wounded then in the same part where he had formerly struck Apis the G.o.d of the Egyptians, and believing that he had been struck with a mortal blow, Cambyses asked what was the name of that town, and they said "Agbatana." Now even before this he had been informed by the Oracle at the city of Buto that in Agbatana he should bring his life to an end: and he supposed that he should die of old age in Agbatana in Media, where was his chief seat of power; but the oracle, it appeared, meant in Agbatana of Syria. So when by questioning now he learnt the name of the town, being struck with fear both by the calamity caused by the Magian and at the same time by the wound, he came to his right mind, and understanding the meaning of the oracle he said: "Here it is fated that Cambyses the son of Cyrus shall end his life."

65. So much only he said at that time; but about twenty days afterwards he sent for the most honourable of the Persians who were with him, and said to them as follows: "Persians, it has become necessary for me to make known to you the thing which I was wont to keep concealed beyond all other things. Being in Egypt I saw a vision in my sleep, which I would I had never seen, and it seemed to me that a messenger came from home and reported to me that Smerdis was sitting upon the royal throne and had touched the heaven with his head. Fearing then lest I should be deprived of my power by my brother, I acted quickly rather than wisely; for it seems that it is not possible for man 55 to avert that which is destined to come to pa.s.s. I therefore, fool that I was, sent away Prexaspes to Susa to kill Smerdis; and when this great evil had been done, I lived in security, never considering the danger that some other man might at some time rise up against me, now that Smerdis had been removed: and altogether missing the mark of that which was about to happen, I have both made myself the murderer of my brother, when there was no need, and I have been deprived none the less of the kingdom; for it was in fact Smerdis the Magian of whom the divine power declared to me beforehand in the vision that he should rise up against me. So then, as I say, this deed has been done by me, and ye must imagine that ye no longer have Smerdis the son of Cyrus alive: but it is in truth the Magians who are masters of your kingdom, he whom I left as guardian of my household and his brother Smerdis. The man then who ought above all others to have taken vengeance on my behalf for the dishonour which I have suffered from the Magians, has ended his life by an unholy death received from the hands of those who were his nearest of kin; and since he is no more, it becomes most needful for me, as the thing next best of those which remain, 56 to charge you, O Persians, with that which dying I desire should be done for me. This then I lay upon you, calling upon the G.o.ds of the royal house to witness it,?upon you and most of all upon those of the Achaemenidai who are present here,?that ye do not permit the return of the chief power to the Medes, but that if they have acquired it by craft, by craft they be deprived of it by you, or if they have conquered it by any kind of force, by force and by a strong hand ye recover it. And if ye do this, may the earth bring forth her produce and may your wives and your cattle be fruitful, while ye remain free for ever; but if ye do not recover the power nor attempt to recover it, I pray that curses the contrary of these blessings may come upon you, and moreover that each man of the Persians may have an end to his life like that which has come upon me." Then as soon as he had finished speaking these things, Cambyses began to bewail and make lamentation for all his fortunes.

66. And the Persians, when they saw that the king had begun to bewail himself, both rent the garments which they wore and made lamentation without stint. After this, when the bone had become diseased and the thigh had mortified, Cambyses the son of Cyrus was carried off by the wound, having reigned in all seven years and five months, and being absolutely childless both of male and female offspring. The Persians meanwhile who were present there were very little disposed to believe 57 that the power was in the hands of the Magians: on the contrary, they were surely convinced that Cambyses had said that which he said about the death of Smerdis to deceive them, in order that all the Persians might be moved to war against him. These then were surely convinced that Smerdis the son of Cyrus was established to be king; for Prexaspes also very strongly denied that he had slain Smerdis, since it was not safe, now that Cambyses was dead, for him to say that he had destroyed with his own hand the son of Cyrus.

67. Thus when Cambyses had brought his life to an end, the Magian became king without disturbance, usurping the place of his namesake Smerdis the son of Cyrus; and he reigned during the seven months which were wanting yet to Cambyses for the completion of the eight years: and during them he performed acts of great benefit to all his subjects, so that after his death all those in Asia except the Persians themselves mourned for his loss: for the Magian sent messengers abroad to every nation over which he ruled, and proclaimed freedom from military service and from tribute for three years.

68. This proclamation, I say, he made at once when he established himself upon the throne: but in the eighth month it was discovered who he was in the following manner:?There was one Otanes the son of Pharnaspes, in birth and in wealth not inferior to any of the Persians.

This Otanes was the first who had had suspicion of the Magian, that he was not Smerdis the son of Cyrus but the person that he really was, drawing his inference from these facts, namely that he never went abroad out of the fortress, and that he did not summon into his presence any of the honourable men among the Persians: and having formed a suspicion of him, he proceeded to do as follows:?Cambyses had taken to wife his daughter, whose name was Phaidyme; 58 and this same daughter the Magian at that time was keeping as his wife and living with her as with all the rest also of the wives of Cambyses. Otanes therefore sent a message to this daughter and asked her who the man was by whose side she slept, whether Smerdis the son of Cyrus or some other. She sent back word to him saying that she did not know, for she had never seen Smerdis the son of Cyrus, nor did she know otherwise who he was who lived with her.

Otanes then sent a second time and said: "If thou dost not thyself know Smerdis the son of Cyrus, then do thou ask of Atossa who this man is, with whom both she and thou live as wives; for a.s.suredly it must be that she knows her own brother."

69. To this the daughter sent back word: "I am not able either to come to speech with Atossa or to see any other of the women who live here with me; for as soon as this man, whosoever he may be, succeeded to the kingdom, he separated us and placed us in different apartments by ourselves." When Otanes heard this, the matter became more and more clear to him, and he sent another message in to her, which said: "Daughter, it is right for thee, n.o.bly born as thou art, to undertake any risk which thy father bids thee take upon thee: for if in truth this is not Smerdis the son of Cyrus but the man whom I suppose, he ought not to escape with impunity either for taking thee to his bed or for holding the dominion of Persians, but he must pay the penalty. Now therefore do as I say. When he sleeps by thee and thou perceivest that he is sound asleep, feel his ears; and if it prove that he has ears, then believe that thou art living with Smerdis the son of Cyrus, but if not, believe that it is with the Magian Smerdis." To this Phaidyme sent an answer saying that, if she should do so, she would run a great risk; for supposing that he should chance not to have his ears, and she were detected feeling for them, she was well a.s.sured that he would put her to death; but nevertheless she would do this. So she undertook to do this for her father: but as for this Magian Smerdis, he had had his ears cut off by Cyrus the son of Cambyses when he was king, for some grave offence. This Phaidyme then, the daughter of Otanes, proceeding to perform all that she had undertaken for her father, when her turn came to go to the Magian (for the wives of the Persians go in to them regularly each in her turn), came and lay down beside him: and when the Magian was in deep sleep, she felt his ears; and perceiving not with difficulty but easily that her husband had no ears, so soon as it became day she sent and informed her father of that which had taken place.

70. Then Otanes took to him Aspathines and Gobryas, 59 who were leading men among the Persians and also his own most trusted friends, and related to them the whole matter: and they, as it then appeared, had suspicions also themselves that it was so; and when Otanes reported this to them, they readily accepted his proposals. Then it was resolved by them that each one should a.s.sociate with himself that man of the Persians whom he trusted most; so Otanes brought in Intaphrenes, 60 Gobryas brought in Megabyzos, and Aspathines brought in Hydarnes. When they had thus become six, Dareios the son of Hystaspes arrived at Susa, having come from the land of Persia, for of this his father was governor. Accordingly when he came, the six men of the Persians resolved to a.s.sociate Dareios also with themselves.

71. These then having come together, being seven in number, gave pledges of faith to one another and deliberated together; and when it came to Dareios to declare his opinion, he spoke to them as follows: "I thought that I alone knew this, namely that it was the Magian who was reigning as king and that Smerdis the son of Cyrus had brought his life to an end; and for this very reason I am come with earnest purpose to contrive death for the Magian. Since however it has come to pa.s.s that ye also know and not I alone, I think it well to act at once and not to put the matter off, for that is not the better way." To this replied Otanes: "Son of Hystaspes, thou art the scion of a n.o.ble stock, and thou art showing thyself, as it seems, in no way inferior to thy father: do not however hasten this enterprise so much without consideration, but take it up more prudently; for we must first become more in numbers, and then undertake the matter." In answer to this Dareios said: "Men who are here present, if ye shall follow the way suggested by Otanes, know that ye will perish miserably; for some one will carry word to the Magian, getting gain thereby privately for himself. Your best way would have been to do this action upon your own risk alone; but since it seemed good to you to refer the matter to a greater number, and ye communicated it to me, either let us do the deed to-day, or be ye a.s.sured that if this present day shall pa.s.s by, none other shall prevent me 61 as your accuser, but I will myself tell these things to the Magian."

72. To this Otanes, when he saw Dareios in violent haste, replied: "Since thou dost compel us to hasten the matter and dost not permit us to delay, come expound to us thyself in what manner we shall pa.s.s into the palace and lay hands upon them: for that there are guards set in various parts, thou knowest probably thyself as well as we, if not from sight at least from hearsay; and in what manner shall we pa.s.s through these?" Dareios made reply with these words: "Otanes, there are many things in sooth which it is not possible to set forth in speech, but only in deed; and other things there are which in speech can be set forth, but from them comes no famous deed. Know ye however that the guards which are set are not difficult to pa.s.s: for in the first place, we being what we are, there is no one who will not let us go by, partly, as may be supposed, from having respect for us, and partly also perhaps from fear; and secondly I have myself a most specious pretext by means of which we may pa.s.s by; for I shall say that I am just now come from the Persian land and desire to declare to the king a certain message from my father: for where it is necessary that a lie be spoken, let it be spoken; seeing that we all aim at the same object, both they who lie and they who always speak the truth; those lie whenever they are likely to gain anything by persuading with their lies, and these tell the truth in order that they may draw to themselves gain by the truth, and that things 62 may be entrusted to them more readily. Thus, while practising different ways, we aim all at the same thing. If however they were not likely to make any gain by it, the truth-teller would lie and the liar would speak the truth, with indifference. Whosoever then of the door-keepers shall let us pa.s.s by of his own free will, for him it shall be the better afterwards; but whosoever shall endeavour to oppose our pa.s.sage, let him then and there be marked as our enemy, 63 and after that let us push in and set about our work."

73. Then said Gobryas: "Friends, at what time will there be a fairer opportunity for us either to recover our rule, or, if we are not able to get it again, to die? seeing that we being Persians on the one hand lie under the rule of a Mede, a Magian, and that too a man whose ears have been cut off. Moreover all those of you who stood by the side of Cambyses when he was sick remember a.s.suredly what he laid upon the Persians as he was bringing his life to an end, if they should not attempt to win back the power; and this we did not accept then, but supposed that Cambyses had spoken in order to deceive us. Now therefore I give my vote that we follow the opinion of Dareios, and that we do not depart from this a.s.sembly to go anywhither else but straight to attack the Magian." Thus spoke Gobryas, and they all approved of this proposal.

74. Now while these were thus taking counsel together, it was coming to pa.s.s by coincidence as follows:?The Magians taking counsel together had resolved to join Prexaspes with themselves as a friend, both because he had suffered grievous wrong from Cambyses, who had killed his son by shooting him, and because he alone knew for a certainty of the death of Smerdis the son of Cyrus, having killed him with his own hands, and finally because Prexaspes was in very great repute among the Persians.