Chapter L: Appendix: A.--Classical Traditions (1)

On Asia Minor the necessity for a liberal quotation from the classics is both imperative and fruitful of much delight. In this place we may be permitted to read of the Amazons, of Gyges and the curious fatality that lifted him from shepherd to king, and finally of the opulence and downfall of the king Crœsus who has become a very proverb of wealth. We shall quote, then, from Justin, from Pomponius Mela, from Diodorus, and from the ever-dramatic Herodotus, keeping usually to the antique flavour of old English versions.[a]

JUSTIN’S ACCOUNT OF THE SCYTHIANS AND THE AMAZONS

Scythia, which far and wide extendeth towards the East, is bounded on one side with Pontus, and on the other with the Rhipæi Mountains, on the back with Asia and the river Phasis. It is very long & of no less breadth. The Inhabitants have no boundaries to their Possessions, no Houses, or certain Places of Abode. Their whole Business is to feed vast Herds of Cattle, as they wander thro’ uncultivated Desarts. They carry their Wives and Children with them in Carts cover’d with Hides to defend them from the Cold and Rain, and these serve them instead of Houses.

Their Justice is rather owing to their own natural temper than to their laws. No Crime is reckoned by them so heinous as Theft; for as their Flocks and Herds have no Housing or fence to secure ’em, what could they call their own in such a vast Tract of Wood if Stealing were permitted? They scorn Gold and Silver as much as the rest of Mankind covet it. Their Food is Milk and Hony. The Use of Wool for Cloathing is unknown to them, and tho’ the Cold Weather never abandons them, they only wear the Furs of several Animals. This natural indifference for Wealth has so far improv’d their Justice that they don’t covet what belongs to another, for Riches are only desired in those Places where they can be used. It were to be wish’d that the rest of Mankind were indued with the same generous Principle of Moderation, and abstaining from what is our Neighbours, for then we should not have had so many bloody Wars in all Ages and Countries of the World, neither would the Sword destroy more numbers of Men than the natural Condition of Mortality. So that ’tis really to be admir’d that Nature should frankly give to these People that which the Grecians with all the learning of their Wise Men, and all the repeated Precepts of their Philosophers, were never able to attain, and that so refin’d and Polish’d a Nation, should in these Respects be inferiour to a barbarous uncultivated People; so much greater influence has the Ignorance of Vice on the Lives of the latter, than the Knowledge of Virtue in the former.

They thrice attempted the Empire of Asia, but as for themselves they always remained untouch’d from a foreign Power, or came off Conquerors when invaded. They obliged Darius, King of Persia, to retire with a great but ignominious Precipitation, out of their Country. They cut Cyrus with his whole Army to pieces. With the like Success, they gave a total Defeat to Zopyrion, one of the Generals of Alexander the Great. They heard of the Roman Arms, but never felt them.

They erected the Parthian and Bactrian Empires. The People with continual Wars and Labour are fierce and hardy, and of a prodigious Strength, they lay up nothing which they are afraid to lose, and when they are Victors in the Field, they desire nothing but honour.

Vexoris, King of Egypt was the first that made War upon the Scythians, and sent Ambassadors, to them first, to let them know under what Conditions they should be subject to him. But the Scythians being inform’d beforehand by their Neighbours, that the King was marching towards them return’d this Answer to the Ambassadors, that their Master, who was the Head of so wealthy a People, was certainly ill-advised to fall upon a parcel of poor wretches, whom he had more Reason to expect at home; that the Hazards of War were great, the Rewards of Victory in respect of them none at all, but the Losses evident; for which Reason the Scythians would not tarry till the King came up to them, since the Enemy had so much rich Booty about them, but would make hast to seize it for their own use. This was no sooner said, but put in Execution; but the King hearing with what speed they advanced towards him, betakes himself to flight, and leaving his Army and all his Military provisions behind him, retires in great Fear to his own Kingdom. The Morrasses hindered the Scythians from making a Descent into Egypt; however, in their return from thence they conquered Asia imposing a gentle Tribute upon the Inhabitants, rather as an Acknowledgment of their Title than Reward of Victory. Having spent fifteen Years in the reducing of Asia, they are recall’d Home by the importunity of their Wives, who despatched Messengers on purpose to acquaint them, that unless they speedily return’d, they would have recourse to their Neighbours for Issue, and that it should never happen thro’ the Fault of the Women, that the Scythian Race should be extinct. Thus Asia became tributary to them for the space of a Thousand five Hundred Years. Ninus, King of Assyria, put an end to the paying of this Tribute.

But in this interval of time, two Youths of Royal Extraction, whose names were Hylinos and Scolopitos, being driven out of their Native Country by a Faction of the Nobility, carried vast Multitudes of young Men with them, and settled in Cappadocia near the River Thirmodon, and having possessed themselves by force of the Themiscyrean Plains, took up their Quarters there. Here they continu’d for several Years to ravage their Neighbours. At last by a Combination of the Natives, they were all cut to pieces in an Ambuscade. Their Wives finding so cruel a Loss as this added to their Banishment, take Arms and make a shift to defend their borders, by dislodging the Enemy first from thence, and afterwards carrying the War into his Country. They laid aside all Inclinations of Marrying with their Neighbours, calling it Servitude and not Matrimony, and what cannot be paralleled in History, they encreased their Dominions, without the Alliance of Men, and afterwards in perfect defiance of them, defended their own Acquisitions. To prevent Envy, lest some should seem to be happier than the rest, they fairly killed all the Men that had tarried at Home, and revenged the Loss of their slain Husbands, by retaliating upon their Neighbours. When they had obtained Peace by their Arms, they copulated with the adjoyning Nations to keep up their Race and Name.

They kill’d all their Male Children; As for the Females they bred them up like themselves not in Idleness, nor Spinning, but in Exercises of War, in Hunting and Riding; and burnt off their right Paps, when Infants, that they might not hinder their Shooting, from whence they derived the Name of Amazons. They had two Queens, Marpesia and Lampedo, who being now considerable for their Wealth and Power, divided their Troops into two Bodies, carrying on War, and defending their Frontier by turns, and to procure the greater Authority to their Victories, they gave out that they were the Daughters of Mars. Thus having subdued the greatest part of Europe, they possess’d themselves of some Cities in Asia: After they had founded Ephesus, and several other Cities there, they sent part of their Army with a great Booty Home. The rest that tarried behind to secure their Acquisition in Asia, being attacked by the Barbarians, were all cut to pieces, together with their Queen Marpesia. Her Daughter Orithya succeeded her in the Kingdom, who besides her admirable Skill in Military Affairs, has made her name celebrated to all Ages, by preferring her Virginity.

By her Gallantry, and Prowess the Amazons got such a reputation in the World, that the King, who set Hercules upon his twelve Labours, commanded him, as if it had been a thing utterly impossible to bring him the Armour of the Queen of Amazons. So he sail’d thither in nine Ships, several of the young Grecian Princes accompanying him in this Expedition, and invaded them unawares. At that time two Sisters jointly governed the Amazons; Antiope and Orithya: But the latter was then engaged in Wars abroad; so that when Hercules landed there was but a small Body of them with their Queen Antiope, who had not the least Apprehensions of an Hostile Invasion: By which means only a few that were alarmed in the Hurry could take Arms, and these gave a cheap and easy Victory to the Enemy. Many were slain and taken Prisoners. Amongst the rest the two Sisters of Antiope were made Captives, Menalippe by Hercules; Hyppolite by Theseus. But Theseus obtaining her for his Reward, took her to Wife, and of her begot Hippolytus. Hercules after his Victory restored his Prisoner Menalippe to her Sister, and received the Queen’s Armour as his Recompence. Thus having performed what he was commanded, he returned back to the King.

But Orithya, so soon as she understood that War had been made upon her Sister, and that the Prince of the Athenians was chiefly concerned in it, persuades her Companions to revenge this Affront, telling them that they had in vain conquered Pontus and Asia, if they lay thus exposed, not so much to the Wars as the Rapines of the Grecians. Then she desired Sagillus King of Scythia to assist her with some Forces representing to him that they were of Scythian Extraction, the Loss of their Husbands, the necessity of their taking Arms, and the Reasons of the War; Lastly, that to their Bravery it was owing that the Scythian Women were not inferiour to the Men. This Prince, touch’d with the Glory of his own Nation, sent his Son Panasagorus with a great Body of Horse to her assistance, but a Quarrel happening between them before the Battle, they were deserted by their Auxiliaries, and soon overcome by the Athenians. However they took Sanctuary in the camp of their late Allies, by whose Protection, other Nations not daring to meddle with them, they returned safe to their own Country.

After Orithya, Penthesilea reign’d, who signalized herself by several gallant Actions in the Trojan War, whom she assisted against the Grecians: But being slain at last, and her Army quite destroyed, some few which tarried at Home, defending themselves with much ado from the Insults of their Neighbours, continued till the time of Alexander the Great. Minithya or Thalestris was then their Queen, who lay with Alexander thirteen Nights successively, in order to have Issue by him, and then returned to her Kingdom, where she dy’d, and with her the whole Name of the Amazons.

But the Scythians in their Third Expedition into Asia, having been absent eight Years from their Wives and Children, were received on their return by a War with their own Slaves. For their Wives, weary of expecting their coming so long, and imagining that they were not detained by the War, but were all destroyed, married their Slaves that were left at Home to look after the Cattle, and these Fellows when they heard that their Masters were returning with Victory, marched to the Frontier, and would suffer them to come no farther, as if they had been Strangers to the Country. Several Skirmishes happen’d on both sides with different Success.

At last the Scythians were advised to alter their Method of fighting, calling to mind that they had not to do with the Enemy, but their own Slaves, who were not to be overcome by the Right of Arms, but the Authority of Masters: That therefore they should bring Whips and Rods, and such other Instruments that Slaves are used to be frightened with, into the Field. All approve of this advice, and being accordingly provided, when they came upon the Enemy, they surprised them so, with showing them their Whips that those People whom they could not overcome by Dint of Sword, they routed by the pure apprehensions of Stripes, so that they fled not like a vanquished Enemy, but run-away Slaves. All that could be taken of them were rewarded for this Insolence with the Gallows. The Women, too, being conscious to themselves that they had done amiss, partly Stab’d and partly Hang’d themselves.

After this, the Scythians lived in Peace till the time of Jancyrus their King. Upon whom, as we have already related, Darius, King of Persia, made War, after he could not obtain his Daughter in Marriage, and invaded Scythia with an Army of Seven Hundred Thousand fighting Men. But not being able to bring them to a pitch’d Battle, and fearing lest if his Bridge over the Ister was broken down, he should be disabled from making a Retreat after the loss of Eighty Thousand Men, which, however, made no show in so prodigious a Multitude, he retired in great Precipitation. Then he Conquer’d Asia and Macedonia, overcame the Ionians in an Engagement at Sea, and finding that the Athenians had assisted them against him, he turned the whole Force and Fury of the War upon them.[b]

POMPONIUS MELA ON THE SCYTHIANS AND OTHER TRIBES

The marches and situation of Asia extending to our Sea and the River Tanais are suche as I have shewed afore. Nowe to them that rowe backe againe downe the same river into Mæotis, on the right hand is Europe which was directlie on the left side of them as they sayled up the streame, it butteth upon the mountain Rhipæ, for the same also extendeth hither. The snow which falleth continually, dooth make ye Countrie so ontraivellable that a man is not able to see any farnesse into it.

Beyond is a Countrie of very rich soyle, but oninhabitable not withstanding, because the Griffins (cruell and eger kinde of wild Beastes) do wonderfully love the golde which lieth altogether discovered above the ground and doo wonderfully keep it, and are very fierce oppon them that touch it. The first men are Scythians, and of the Scythians, the first are the Arimaspi; which are reported to have but one eye a-piece. From thence are the Essedones onto Mæotis. The River Buges cutteth the compasse of the Lake, and the Agathyrsi, and the Sauromatæ, inhabite about it, who because they dwell in Cartes, are named Hamaxobii. Then the coast that runneth out askew to the Bosphorus is enclosed betweene Pontus and Mæotis. The side to-ward the Lake is possessed by the Satarchæ. The brest toward the Bosphorus of Cimmeria, hath the Townes of Myrmecium, Panticapæum, Theodosia, and Hermisium. The other side toward Pontus Euxinus, is possessed by the Taurians. Above them is a Bay full of Havens, and therefore is called the Fayre Haven, and it is enclosed betweene two Forelands whereof the one called the Rammes head butteth against the Foreland of Carambis, which we saide before to be in Asia: and the other called Parthenium hath neere onto it a towne called Chersonesus builded (if it may be beleeved) by Diana, and is very famous fore the cave Nymphæum in the toppe thereof hallowed to the nymphes. When the Sea fleeteth onder a banke and following continually oppon the shores flying backe (which the Satarchæ and Saurians possesst) ontyl he be but five miles from Mæotis, maketh a Recesse. That which is betweene the Lake and the Bay it selfe is called Taphræ and the Bay it selfe is called Carcinites. In the same is the Cittie Carcine by the which doo run two rivers Gerhus and Hypacyris, which fall into the sea in one mouth, but come from sevral heads, and from two sevral places. For Gerhus, sweepeth betweene the Basilads and Nomades. Then are there woods whereof those countries beare very great store, and there is the river Panticapes, which dissevreth the Nomades and Georgians. From thence the land wideneth far, and ending in a slender shanke joineth with the sea shore, afterward enlarging againe measurably, it sharpeneth it selfe by little and little and gathering his long sides as it were into a point, groweth into the likeness of the blade of a sworde laide flatlinges.

Achilles entering the Sea of Pontus with a Navie lyke an enimie after he had gotten victorie is reported to have made a gaming in the same place for ioy thereof, and to have exercised himselfe and his men in running while they rested from warre and therefore the place is called Achilles race. There runneth Boristhenes by a nation of the same name, the pleasantest of all the Rivers of Scythia. For whereas all the Other are thicke and muddie: he runneth exceeding cleere, more gentle than the rest, and most pleasant to drinke of. It cherisheth most fine and fatting pasture, and great Fishes which are of very delicat taste and have no bones. He commeth from farre, and springing from an unknown head, beareth in his channel forty daies jorney: and being all that way able to beare shippes, he falleth into the sea, hard by Borysthenis and Olbia, Greeke Citties.

Hypanis, rising out of a great Poole, which the dwellers by call the mother of Hypanis, incloseth the Callipeds, and along while together rinneth the same that he was at his head. At length not farre from the Sea, he taketh so bytter waters out of a little Fountaine called Exampæus, that from thenceforth he runneth onlike himselfe and altogether onsaverie. The next which is called Axiaces, commeth downe among the Callipedæ and Axiacæ. The River Tyras separateth these Axiacæ from the Istrians: it springeth among the Neures, and falleth into the sea by a Towne of his own name. But that famous River which parteth the nations of Scythia from the Nations following, rysing from hys spring in Germanie, hath an other name at his head, than at his falling into the Sea. For through huge Countries of great Nations, a long while together he beareth the name of Danow. Afterwarde being diversely termed by the dwellers by, hee taketh the name of Ister, and receiving many rivers into him, wereth huge, and giving place in greatnesse to none of all the Rivers that fall into our Sea, saving onelie to Nile, he runneth into the sea with as many mouths as he, whereof three are but final. The rest are able to beare shippes.

The natures and behaviours of the Nations differ. The Essedones solemnise the deaths of their Parents merilie, with sacrifices and feasting of their neighbours and acquaintances. They cutte their bodies in pieces, and chopping them finelie with the inwards of beasts make a feast of them and eate them up. The heads of them, when they have cunningly polished them, they bind about with gold and occupie them for cups. These are the last dueties of naturall love amonge them. The Agathyrsies paint their faces and their lims: and as any of them cometh of better Auncestors, so dooth he more or less die himself: but all that are of one lineage are died with one kinde of marke and that in such sort as it cannot be gotten out. The Sarmatæ, being altogether onacquainted with golde and silver, the greatest plagues in the world, doo in stead thereof oft exchange of one thing for another. And because of the cruell coldnesse of the winter which lasteth continually, they make them houses within the ground, and dwell together in Caves or else in Sellars. They goe in longe side garments downe to the ground, and are covered face and all, saving onelie their eies. The Taurians (who be chiefly renowned with the arrivall of Iphigenia, and Orestes) are horrible of conditions and have a horrible report going of them, namely that they are wont to murder strangers, and to offer them up in sacrifice.

The originall of the Nation of the Basilides, commeth from Hercules and Echidna. Theyr manners are Prince-like, their weapons are onelie arrows. The wandering Nomades, follow the pastures for their cattell and as feeding for them lasteth so is their continuance of abiding in one place. The Georgi occupy tillage of ye ground and husbandrie. The Axiacæ knowe not what stealing means; and therefore they neither keep theyr own nor touch another man’s. They that dwel more upland live after a hard sort, and have a country less husbanded. They love warre and slaughter, and it is their custome to sucke the bloode cleane out of the wounds of him they kill first. As everie of them hath slain most, so is he counted the joliest fellowe among them. But to be cleere from slaughter, is of all reproaches the greatest. Not so much as their love-daies are made without blood-shed. For they that ondertake the matter, wound themselves, and letting their blood drop out into a vessel, wher they have stird it together they drinke of it thinking that to be a most assured pledge of the promise to be performed. In their feasting their greatest myrth and commonest talke, is in making report what everie man hath slaine, and they that have told of most, are set betweene two cuppes full of drinke, for that is the cheefe honour among them. As the Essedones make cuppes of the heads of their Parents; so doo these of the heads of their enimies.

Among the Androphagi, the daintiest dishes are made of mens’ fleshe. The Geloni apparell themselves and their horses, in the skins of their enimies heads, themselves with the skinnes of the rest of their bodies. The Melanchlæni goe in blacke cloathes, and thereof they have their name. The Neuri have a certain time to evrie of them limited wherein they may (if they will) be chaunged into Woolves, and returne to their former shape againe. The God of them all is Mars, to whome in steade of Images they dedicate Swords and Tents, and offer to him men in Sacrifice. The Countries spread verie large, and by reason that the rivers doo divers times over flow their bankes there is everie where great store of good pasture. But some places are in all other respects so barreine that the inhabiters, for lacke of Woodde, are fayne to make fyre of bones.[c]

DIODORUS ON THE AMAZONS AND THE HYPERBOREANS

The Scythians anciently enjoy’d but a small Tract of Ground, but (through their Valour) growing stronger by degrees, they inlarg’d their Dominion far and near, and attain’d at last to a vast and glorious Empire.

At the First a very few of them, and those very despicable for their mean original seated themselves near to the River Araxes. Afterwards one of their Ancient Kings, who was a warlike Prince, and skilful in Arms, gain’d to their Country all the Mountainous Parts as far as to Mount Caucasus, and all the Champain Country, to the Ocean, and the Lake Mæotis, and all the rest of the plain to the River Tanais. Then they tell a Story, That a Virgin was born among them of the Earth, of the shape of a Woman from the Middle upwards, and of a Viper downwards: and that Jupiter begot of her a Son call’d Scythes: they say, that from this Prince (being more eminent than any of his Ancestors) the People were call’d Scythians: There were Two Brothers that descended from this King, that were remarkable for Valour, the one call’d Palus and the other Napas. These Two Brothers, after many Glorious Actions done by them, divided the Country between them, and from their own Names call’d one part of the Inhabitants Palians, and the other Napians.

Some time afterwards their Posterity becoming famous and eminent for Valour and martial affairs, subdu’d many Territories beyond Tanais.

Then turning their Arms the other way they led their Forces as far as to the River Nile in Egypt, and having subdu’d many Nations lying between, they inlarg’d the Empire of the Scythians as far as to the Eastern Ocean one way, and to the Caspian Sea and the Lake of Mæotis another.

This Nation prosper’d still more and more, and had Kings that were very famous; from whom the Sacæ, the Massagetæ, and the Arimaspani, and many others call’d by other Names derive their Original. Amongst others, there were two remarkable Colonies that were drawn out of the conquer’d Nations by those Kings; the one they brought out of Assyria, and settl’d in the Country lying between Paphlagonia and Pontus; the other out of Media, which they placed near the River Tanais, which People are call’d Sauromatians, who many Years after increasing in number and power, wasting the greatest part of Scythia, and rooting out all that they conquer’d, totally ruinated the whole Nation. Afterwards the Royal Line failing, they say, Women remarkable for Courage and Strength of Body reign’d instead of Kings. For in these Nations, Women like Men, are train’d up for the Wars, being nothing inferior to Men for Courage.

Henceforward many and great things were done by famous Women, not only in Scythia, but in the Neighbouring Nations. For when Cyrus King of Persia the most Powerful Prince in his Age, led a mighty Army into Scythia, the Queen of Scythia routed the Persian Army, and taking Cyrus himself in the Battel Prisoner, afterwards Crucify’d him. And such was the Valour of the Amazons, after they had strengthened themselves, that they not only overran their Neighbours, but conquer’d a great part both of Europe and Asia. But since now we have begun to speak of the Amazons, we conceive it not impertinent if we here relate cursorily those things concerning them which for the strangeness of the matter may seem to resemble Romantic Fables.

There was heretofore a Potent Nation seated upon the River Thermodon, govern’d always by Women, as their Queens; in which the Women, like Men, manag’d all their Martial Affairs. Amongst these Female Princes (they say) there was one that excell’d all the rest for strength and valour, who got together an Army of Women, and having train’d them up in Martial Discipline, first subdued some of her Neighbouring Nations; afterwards by her Valour growing more fam’d and renown’d, she led her Army against the rest, and Fortune favouring her Arms, she was so puft up, that she call’d herself The Daughter of Mars, and ordered the Men to spin Wool, and do the Womens Work within Doors.

She made Laws also, whereby she in join’d the Women to go forth to the Wars, and the Men to be as Slaves, and do all the Servile work at Home. Therefore when any Male Child was born, they broke their Thighs and Arms, to render them useless and unfit for War: And for the Females they sear’d off the right Breast, lest it should be an hinderance to them in Fight: And hence they were call’d Amazons. At length grown eminent for Policy and Skill in Military Affairs, she built a large City call’d Themiscyra, at the Mouth of the River Thermodon, and beautify’d it with a stately Palace. She was very exact in Martial Discipline, and keeping good Order: She first conquer’d all the Neighbouring Nations, as far as to the River Tanais; and having perform’d all these noble Exploits (they say) in a Battel, she afterwards fought, (having first signallized her Valour) she ended her Days like an Hero. Upon her Death her Daughter succeeded her in the Kingdom, who imitating her Mother’s Valour, in some Exploits excell’d her: For she caus’d the Girls from their very Infancy to be exercis’d in Hunting, and daily train’d up in Martial Discipline. Then she instituted solemn Festivals and Sacrifices to be offer’d to Mars and Diana, call’d Tauropoli. She advanc’d her Arms beyond Tanais, and brought under all the Nations as far as to Thrace. Then returning to her own Country with a rich Booty, she erected stately Temples to those Deities before mention’d, and gain’d the Hearts of her Subjects by her easie and gentle Government. Afterwards she undertook an Expedition against them that lay on the other side of the River, and added a great part of Asia to her Dominion, and extended her Arms as far as to Syria.

After her Death, the Crown descended still to the next of Kin, and every one in their time govern’d with great Commendation, and advanc’d the Honour and Renown of the Amazons Kingdom.

Many Ages after (the Fame and Renown of the Amazons being spread Abroad all the World over) they say, that Hercules, the Son of Jupiter and Alcmena, was enjoin’d by Eurystheus to fight Hippolyta, the Amazon Queen, and to strip her of her Belt. Upon which, he made War upon the Amazons, and in a great Battel routed them, and took Hippolyta, and her Belt together, which so weaken’d them, that the Neighbouring Barbarians knowing their low Condition, despis’d them; and remembring what ruin and destruction they had formerly made amongst them, so wasted them with continual War, that not so much as the Name of Amazons is now to be found any where in the World. For a few Years after Hercules’s Time, the Trojan War broke forth, at which time Penthesilia, Queen of those Amazons that were left, and Daughter of Mars (having committed a cruel Murther among her own People) for the horridness of the Fact fled, and after the Death of Hector, brought aid to the Trojans; and though she bravely behav’d her self, and kill’d many of the Greeks, yet at last she was slain by Achilles, and so in Heroick Actions ended her Days. This, they say, was the last Queen of the Amazons, a brave spirited Woman, after whom the Nation (growing by degrees weaker and weaker) was at length wholly extinct: So that these later Ages look upon all those old Stories concerning the valiant Acts of the Amazons, to be but meer Fictions and Fables.

Now since we have thus far spoken of the Northern Parts of Asia, it’s convenient to observe something relating to the Antiquity of the Hyperboreans.

Amongst them that have written old Stories much like Fables, Hecateus and some others say, that there is an Island in the Ocean over against Gall, (as big as Sicily) under the Artick Pole, where the Hyperboreans inhabit, so call’d, because they lye beyond the Breezes of the North Wind. That the Soyl here is very rich, and very fruitful; and the Climate temperate, insomuch as there are Two Crops in the Year.

They say that Latona was born here, and therefore they that worship Apollo above all other Gods; and because they are daily saying Songs in praise of this God, and ascribing to him the highest Honours, they say that these Inhabitants demean themselves, as if they were Apollo’s Priests, who has there a stately Grove, and renown’d Temple of a round Form, beautify’d with many rich Gifts.

That there is a City likewise consecrated to this God, whose Citizens are most of them Harpers, who playing on the Harp, chant Sacred Hymns to Apollo in the Temple, setting forth his glorious Acts. The Hyperboreans use their own natural Language: But of long and ancient time, have had a special Kindness for the Grecians; and more especially for the Athenians, and them of Delos. And that some of the Grecians pass’d over to the Hyperboreans, and left behind them divers Presents, inscrib’d with Greek Characters; and that Abaris formerly travell’d thence into Greece, and renew’d the ancient League of Friendship with the Delians.

They say moreover, that the Moon in this Island seems as if it were near to the Earth, and represents in the face of it Excrescences like Spots in the Earth. And that Apollo once in Nineteen Years comes into the Island; in which space of time, the Stars perform their Courses, and return to the same Point; and therefore the Greeks call the Revolution of Nineteen Years, the Great Year. At this time of his appearance (they say) that he plays upon the Harps, and sings and daunces all the Night from the Vernal Equinox, to the rising of the Pleiades, solacing himself with the Praises of his own successful Adventures. The Sovereignty of this City, and the care of the Temple (they say) belongs to the Boreades, the Posterity of Boreas, who hold the Principality by Descent in a direct Line from that Ancestor.[d]

HERODOTUS ON THE LEGENDARY GYGES

The family of Crœsus were named the Mermnadæ, and it may be proper to relate by what means the empire descended to them from the Heraclidæ. Candaules, whom the Greeks call Myrsilus, was king of Sardis, and of the family of Alcæus the son of Hercules. The first of the Heraclidæ was Agron, who reigned also at Sardis; he was the son of Ninus, the grandson of Belus, the great-grandson of Alcæus. Candaules, the son of Myrsus, was the last of this race. The people of this district were in ancient times called Mæonians; they were afterwards named Lydians, from Lydus the son of Attys. From him, before the time of Agron, the princes of the country derived their origin. The Heraclidæ, descended from Hercules and a female slave of Jardanus, enjoyed a delegated authority from these princes, and afterwards obtained the supreme dignity from the declaration of an oracle. They retained their power, in regular and uninterrupted succession, from father to son, to the time of Candaules, a period equal to twenty-two ages of man, being no less than five hundred and five years.

Candaules was so vehemently attached to his wife that in his passion he conceived her beauty to be beyond all competition.[15] Among those who attended near his person, Gyges, the son of Dascylus, had rendered him essential service, and was honoured by his particular confidence. To him he frequently extolled the beauty of his wife in exaggerated terms. Under the influence of a most fatal delusion he took an opportunity of thus addressing him:

“Gyges, I am satisfied that we receive less conviction from what we hear than from what we see, and as you do not seem to credit all I tell you of my wife’s personal accomplishments, I am determined that you shall see her naked.”

Gyges replied, much agitated, “What you propose is exceedingly improper. Remember, sir, that with her clothes a woman puts off her modesty. Many are the precepts recorded by wise men for our instruction, but there is none more entitled to our regard than that ‘it becomes a man to look into those things only which concern himself.’ I give implicit confidence to your assertions; I am willing to believe my mistress the most beautiful of her sex; but I entreat you to forbear repeating an unlawful request.”

Gyges, from apprehension of the event, would have persevered in his refusal; but the king could not be dissuaded from his purpose.

“Gyges,” he resumed, “you have nothing to fear from me or from your mistress; I do not want to make experiment of your fidelity, and I shall render it impossible for the queen to detect you. I myself will place you behind an open door of the apartment in which we sleep. As soon as I enter, my wife will make her appearance. It is her custom to undress herself at leisure, and to place her garments one by one on a chair near the entrance. You will have the best opportunity of contemplating her person. As soon as she approaches the bed, and her face is turned from you, you must be careful to leave the room without being discovered.”

Gyges had no alternative but compliance. At the time of retiring to rest he accompanied Candaules to his chamber, and the queen soon afterwards appeared. He saw her enter, and gradually disrobe herself. She approached the bed; and Gyges endeavoured to retire, but the queen saw and knew him. She instantly conceived her husband to be the cause of her disgrace, and determined on revenge. She had the presence of mind to restrain the emotions of her wounded delicacy, and to seem entirely ignorant of what had happened; although, among all the Barbarian nations, and among the Lydians in particular, it is deemed a matter of the greatest turpitude even for a man to be seen naked.

The queen preserved the strictest silence; and in the morning having prepared some confidential servants for the occasion, she sent for Gyges. Not at all suspicious that she knew what had happened, he complied with the message, as he had been accustomed to do at other times, and appeared before his mistress. As soon as he came into her presence, she thus addressed him:

“Gyges, I submit two proposals to your choice: destroy Candaules and take possession of me and of the Lydian kingdom, or expect immediate death. From your unqualified obedience to your master, you may again be a spectator of what modesty forbids: the king has been the author of my disgrace; you also, in seeing me naked, have violated decorum; and it is necessary that one of you should die.”

Gyges, after he had somewhat recovered from his astonishment, implored her not to compel him to so delicate and difficult an alternative. But when he found that expostulations were vain, and that he must either kill Candaules or die himself by the hands of others, he chose rather to be the survivor.

“Since my master must perish,” he replied, “and, notwithstanding my reluctance, by my hands, tell me how your purpose shall be accomplished?”

“The deed,” she answered, “shall be perpetrated in that very place where he exhibited me naked; but you shall kill him in his sleep.”

Their measures were accordingly concerted: Gyges had no opportunity of escape, nor of evading the alternative proposed. At the approach of night, the queen conducted him to her chamber, and placed him behind the same door, with a dagger in his hand. Candaules was murdered in his sleep, and Gyges took immediate possession of his wife and of the empire. Of the above event, Archilochus of Paros, who lived about the same period, has made mention in some trimeter iambics.

A declaration of the Delphic oracle confirmed Gyges in his possession of the sovereignty. The Lydians resented the fate of Candaules, and had recourse to arms. A stipulation was at length made betwixt the different parties, that if the oracle decided in favour of Gyges, he should continue on the throne; if otherwise, it should revert to the Heraclidæ. Although Gyges retained the supreme authority, the words of the oracle expressly intimated, that the Heraclidæ should be avenged in the person of the fifth descendant of Gyges. To this prediction, until it was ultimately accomplished, neither princes nor people paid the smallest attention. Thus did the Mermnadæ obtain the empire to the injurious exclusion of the Heraclidæ.

THE STORY OF CRŒSUS AS TOLD BY HERODOTUS

On the death of his father Crœsus succeeded to the throne; he began to reign at the age of thirty-five, and he immediately commenced hostilities with the Ephesians. Whilst he besieged Ephesus with an army, the inhabitants made a solemn dedication of their city to Minerva, connecting with a rope their walls to the temple of the goddess. This temple is at a distance of about seven stadia from the old town, which was then besieged. These Crœsus attacked first. Soon afterwards he made war on every state, both of the Ionians and the Æolians: the motives which he assigned were various, important in some instances; but when such could not be found, frivolous pretexts sufficed.

Not satisfied with compelling the Asiatic Greeks to pay him tribute, he determined to build a fleet, and attack those who lived in the islands. He was deterred from this purpose, although he had made great preparations by the memorable reply of Bias of Priene, who was at that time in Sardis; or, as others say, of Pittacus of Mytilene. The king was inquiring of this person whether there was any news from Greece: “The Islanders, Sir,” he replied, “are collecting a body of ten thousand horse to attack you and Sardis.” The king, supposing him serious, said, he hoped the gods might put it into the minds of the Islanders to invade the Lydians with Cavalry. The other thus interrupted him: “Your wish to see the inhabitants of the islands pursue such measures is certainly reasonable; but do you not imagine that your building a fleet to attack the Islanders must give them equal satisfaction? They can wish for no better opportunity of revenging the cause of those Greeks on the continent, reduced by you to servitude, than by meeting the Lydians on the ocean.” The wisdom of the remark was acceptable to Crœsus; he declined all thoughts of constructing a fleet, and entered into an amicable alliance with the Ionians of the Islands.

He afterwards progressively subdued almost all the nations which are situate on this side the river Halys. The Cilicians and the Lycians alone were not brought under his yoke; but he totally vanquished the Lydians, Phrygians, Mysians, Mariandinians, Chalybians, Paphlagonians, Thracians, Thynians, Bithynians, Carians, Ionians, Dorians, Æolians, and Pamphylians.

After Crœsus had obtained all these victories, and extended the power of the Lydians, Sardis became the resort of the great and the affluent, as well as of those who were celebrated in Greece for their talents and their wisdom. Among these was Solon: at the request of the Athenians, he had formed a code of laws for their use. He had then engaged in a course of travels, which was to be of ten years’ continuance; his avowed purpose was of a philosophical nature; but his real object was to avoid the necessity of abrogating the laws he had enacted. The Athenians were of themselves unable to do this, having bound themselves, by the most solemn oaths, to preserve inviolate, for ten years, the institutions of Solon.

_Crœsus and Solon_

On account of these laws, as well as to see the world, Solon in his travels had visited Amasis [Aahmes], in Egypt, and came now to Crœsus, at Sardis. He was received on his arrival with the kindest hospitality, and entertained in the palace of Crœsus. In a few days, the king directed his servants to attend Solon to the different repositories of his wealth, and to show him their splendid and valuable contents. When he had observed them all, Crœsus thus addressed him:

“My Athenian guest, the voice of fame speaks loudly of your wisdom. I have heard much of your travels; that you have been led, by a truly philosophic spirit, to visit a considerable portion of the globe. I am hence induced to inquire of you what man, of all whom you have beheld, seemed to you most happy?”

The expectation of being himself esteemed the happiest of mankind, prompted his inquiry. Solon proved by his reply, his attachment to truth, and abhorrence of flattery.

“I think,” said he, “O king, that Tellus the Athenian best deserved the appellation of happy.” Crœsus was astonished. “On what,” he asked, “were the claims of Tellus, to this distinction, founded?”

“Because,” answered Solon, “under the protection of a most excellent form of government, Tellus had many virtuous and amiable children; he saw their offspring, and they all survived him: at the close of a prosperous life we celebrated his funeral, with every circumstance of honour. In a contest with some of their neighbours, at Eleusis, he flew to the assistance of his countrymen: he contributed to the defeat of the enemy, and met death in the field of glory. The Athenians publicly buried him, in the place where he fell; and his funeral pomp was magnificently attended.”

Solon was continuing to make respectful mention of Tellus, when Crœsus anxiously interrupted him, and desired to know whom, next to Tellus, he esteemed most happy, not doubting but the answer would now be favourable to himself.

“Cleobis and Bito,” replied Solon; “they were Argives by birth, fortunate in their circumstances, and so remarkable for their bodily prowess that they had both of them been crowned as conquerors in their public games. It is further related of them, that on a certain festival of Juno their mother was to have been carried to the temple in a chariot drawn by oxen. The beasts were not ready for the purpose; but the young men instantly took the yokes upon themselves, and drew their mother in the carriage to the temple, through a space of forty-five furlongs. Having performed this in the presence of innumerable spectators, they terminated their lives in a manner which was singularly fortunate. In this event the deity made it appear that death is a greater blessing to mankind than life. The surrounding multitude proclaimed their praise; the men commended their prowess; the women envied their mother, who was delighted with the deed itself and the glory which attended it. Standing before the shrine, she implored the divinity, in whose honour her sons’ exertions had been made to grant them the greatest blessing man could receive. After her prayers, and when the succeeding sacrifice and festival was ended, the young men retired to rest within the temple; but they rose no more. The Argives have preserved at Delphi the figures of Cleobis and Bito, as of men deserving superior distinction. This, according to Solon’s estimate, was happiness in the second degree.”

Crœsus was still dissatisfied. “Man of Athens,” he resumed, “think you so meanly of my prosperity as to place me even beneath men of private and obscure condition?”

“Crœsus,” he replied, “you inquire of me my sentiments of human nature; of me, who consider the divine beings as viewing men with invidious and malignant aspects. In the space of a protracted life, how many things occur which we see with reluctance and support with anguish. I will suppose the term of human life to extend to seventy years; this period, if we except the intercalatory months, will amount to twenty-five thousand two hundred days: to make our computation regular and exact, suppose we add this month to each alternate year, we shall then have thirty-five additional months, or one thousand two hundred and fifty days. The whole seventy years will therefore consist of twenty-six thousand two hundred and fifty days, yet of this number every day will be productive of some new incident. Thus, Crœsus, our nature appears a continued series of calamity. I see you as the sovereign of many nations, and possessed of extraordinary affluence and power. But I shall not be able to give a satisfactory answer to the question you propose, till I know that your scene of life shall have closed with tranquillity. The man of affluence is not, in fact, more happy than the possessor of a bare sufficiency; unless, in addition to his wealth, his end of life be fortunate. We often discern misery in the midst of splendid plenty, whilst real happiness is found in humbler stations. The rich man, who knows not happiness, surpasses but in two things the humbler but more fortunate character, with whom we compare him. Yet there are a variety of incidents in which the latter excels the former. The rich man can gratify his passions, and has little to apprehend from accidental injuries. The poor man’s condition exempts him entirely from these sources of affliction. He, moreover, possesses strength and health; a stranger to misfortune, he is blessed in his children, and amiable in himself. If at the end of such a life his death be fortunate, this, O king, is the truly happy man; the object of your inquiry.

“Call no man happy till you know the nature of his death; he is at best but fortunate. All these requisites for happiness it is in no man’s power to obtain, for no one region can supply them; it affords, perhaps, the enjoyment of some, but it is remarkable for the absence of others. That which yields the more numerous sources of gratification, is so far the best: such also is the imperfection of man, excellent in some respects, weak and defective in others. He who possesses the most advantages, and afterwards leaves the world with composure, he alone, O Crœsus, is entitled to our admiration. It is the part of wisdom to look to the event of things; for the Deity often overwhelms with misery those who have formerly been placed at the summit of felicity.”

To these words of Solon, Crœsus refused both his esteem and praise, and he afterwards dismissed the philosopher with indifference. The sentiment which prompts us not to be elate with temporary bliss, but to look beyond the present moment, appeared to Crœsus neither wise nor just.

_The Vision of Crœsus_

Solon was no sooner departed than, as if to punish Crœsus for his arrogance in esteeming himself the happiest of mankind, a wonderful event befell him, which seemed a visitation from heaven. He saw in his sleep a vision, menacing the calamity which afterwards deprived him of his son; Crœsus had two sons: the one marked by natural defect, being dumb; the other, whose name was Atys, was distinguished by his superior accomplishments. The intimation of the vision which Crœsus saw, was, that Atys should die by the point of an iron spear. Roused and terrified by his dream, he revolved the matter seriously in his mind. His first step was to settle his son in marriage: he then took from him the command of the Lydian troops, whom he before conducted in their warlike expeditions; the spears and darts, with every other kind of hostile weapon, he removed from the apartments of the men to those of the women, that his son might not suffer injury from the fall of them, as they were suspended.

Whilst the nuptials of this son employed his attention, an unfortunate homicide arrived at Sardis, a Phrygian by nation, and of the royal family. He presented himself at the palace of Crœsus, from whom he required and received expiation with the usual ceremonies. The Lydian mode of expiation nearly resembles that of the Greeks. When Crœsus had performed what custom exacted, he inquired who and whence he was.

“From what part,” said he, “of Phrygia do you come? why are you a suppliant to me? what man or woman have you slain?”--“O king,” replied the stranger, “I am the son of Gordius, who was the son of Midas. My name is Adrastus: unwillingly I have killed my brother, for which I am banished by my father, and rendered entirely destitute.”--“You come,” replied Crœsus, “of a family whom I esteem my friends. My protection shall, in return, be extended to you. You shall reside in my palace, and be provided with every necessary. You will do well not to suffer your misfortune to distress you too much.” Crœsus then received him into his family.

There appeared about this time near Olympus, in Mysia, a wild boar of an extraordinary size, which, issuing from the mountain, did great injury to the Mysians. They had frequently attacked it; but their attempts to destroy it, so far from proving successful, had been attended with loss to themselves. In the extremity, therefore, of their distress, they sent to Crœsus a message of the following import: “There has appeared among us, O king, a wild boar of a most extraordinary size, injuring us much; but to destroy which all our most strenuous endeavours have proved ineffectual. We entreat you, therefore, to send to us your son, at the head of a chosen band, with a number of dogs, to relieve us from this formidable animal.” Crœsus, remembering his dream, answered them thus: “Of my son you must forbear to make mention; him I cannot send; he is lately married, and his time and attention sufficiently employed. But a chosen band of Lydians, hunters and dogs, shall attend you; and I shall charge them to take every possible means of relieving you, as soon as possible, from the attacks of the boar.”

This answer of Crœsus satisfied the Mysians; but the young man hearing of the matter, and that his father had refused the solicitations of the Mysians for him to accompany them, hastened to the presence of the king, and spoke to him as follows: “It was formerly, sir, esteemed, in our nation, both excellent and honourable to seek renown in war, or in the hunting of wild beasts; but you now deprive me of both these opportunities of signalizing myself, without having reason to accuse me either of cowardice or sloth. Whenever I am now seen in public, how mean and contemptible shall I appear! How will my fellow-citizens, or my new wife, esteem me? what can be her opinion of the man whom she has married? Suffer me, then, sir, either to proceed on this expedition, or condescend to convince me that the motives of your refusal are reasonable and sufficient.”