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The History of Herodotus: Page 04
Volume One - Book I
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63. This oracle he uttered to him being divinely inspired, and
Peisistratos, having understood the oracle and having said that he
accepted the prophecy which was uttered, led his army against the
enemy. Now the Athenians from the city were just at that time occupied
with the morning meal, and some of them after their meal with games of
dice or with sleep; and the forces of Peisistratos fell upon the
Athenians and put them to flight. Then as they fled, Peisistratos
devised a very skilful counsel, to the end that the Athenians might
not gather again into one body but might remain scattered abroad. He
mounted his sons on horseback and sent them before him; and overtaking
the fugitives they said that which was commanded them by Peisistratos,
bidding them be of good cheer and that each man should depart to his
own home.
64. Thus then the Athenians did, and so Peisistratos for the
third time obtained possession of Athens, and he firmly rooted his
despotism by many foreign mercenaries and by much revenue of money,
coming partly from the land itself and partly from about the river
Strymon, and also by taking as hostages the sons of those Athenians
who had remained in the land and had not at once fled, and placing
them in the hands of Naxos; for this also Peisistratos conquered by
war and delivered into the charge of Lygdamis. Moreover besides this
he cleansed the island of Delos in obedience to the oracles; and his
cleansing was of the following kind:--so far as the view from the
temple extended[77] he dug up all the dead bodies which were buried in
this part and removed them to another part of Delos. So Peisistratos
was despot of the Athenians; but of the Athenians some had fallen in
the battle, and others of them with the sons of Alcmaion were exiles
from their native land.
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65. Such was the condition of things which Crœsus heard was prevailing
among the Athenians during this time; but as to the Lacedemonians he
heard that they had escaped from great evils and had now got the
better of the Tegeans in the war. For when Leon and Hegesicles were
kings of Sparta, the Lacedemonians, who had good success in all their
other wars, suffered disaster in that alone which they waged against
the men of Tegea. Moreover in the times before this they had the worst
laws of almost all the Hellenes, both in matters which concerned
themselves alone and also in that they had no dealings with strangers.
And they made their change to a good constitution of laws thus:--
Lycurgos, a man of the Spartans who was held in high repute, came to
the Oracle at Delphi, and as he entered the sanctuary of the
temple,[40] straightway the Pythian prophetess said as follows:
"Lo, thou art come, O Lycurgos, to this rich shrine of my temple,
Loved thou by Zeus and by all who possess the abodes of Olympos.
Whether to call thee a god, I doubt, in my voices prophetic,
God or a man, but rather a god I think, O Lycurgos."
Some say in addition to this that the Pythian prophetess also set
forth to him the order of things which is now established for the
Spartans; but the Lacedemonians themselves say that Lycurgos having
become guardian of Leobotes his brother's son, who was king of the
Spartans, brought in these things from Crete. For as soon as he became
guardian, he changed all the prevailing laws, and took measures that
they should not transgress his institutions: and after this Lycurgos
established that which appertained to war, namely /Enomoties/ and
/Triecads/ and Common Meals,[77a] and in addition to this the Ephors
and the Senate. [66] Having changed thus, the Spartans had good laws;
and to Lycurgos after he was dead they erected a temple, and they pay
him great worship. So then, as might be supposed, with a fertile land
and with no small number of men dwelling in it, they straightway shot
up and became prosperous: and it was no longer sufficient for them to
keep still; but presuming that they were superior in strength to the
Arcadians, they consulted the Oracle at Delphi respecting conquest of
the whole of Arcadia; and the Pythian prophetess gave answer thus:
"The land of Arcadia thou askest; thou askest me much; I refuse it;
Many there are in Arcadian land, stout men, eating acorns;
These will prevent thee from this: but I am not grudging towards thee;
Tegea beaten with sounding feet I will give thee to dance in,
And a fair plain I will give thee to measure with line and divide it."
When the Lacedemonians heard report of this, they held off from the
other Arcadians, and marched against the Tegeans with fetters in their
hands, trusting to a deceitful[78] oracle and expecting that they
would make slaves of the men of Tegea. But having been worsted in the
encounter, those of them who were taken alive worked wearing the
fetters which they themselves brought with them and having "measured
with line and divided"[79] the plain of the Tegeans. And these fetters
with which they had been bound were preserved even to my own time at
Tegea, hanging about the temple of Athene Alea.[80]
67. In the former
war then I say they struggled against the Tegeans continually with ill
success; but in the time of Crœsus and in the reign of Anaxandrides
and Ariston at Lacedemon the Spartans had at length become victors in
the war; and they became so in the following manner:--As they
continued to be always worsted in the war by the men of Tegea, they
sent messengers to consult the Oracle at Delphi and inquired what god
they should propitiate in order to get the better of the men of Tegea
in the war: and the Pythian prophetess made answer to them that they
should bring into their land the bones of Orestes the son of
Agamemnon. Then as they were not able to find the grave of Orestes,
they sent men again to go to the god and to inquire about the spot
where Orestes was laid: and when the messengers who were sent asked
this, the prophetess said as follows:
"Tegea there is, in Arcadian land, in a smooth place founded;
Where there do blow two blasts by strong compulsion together;
Stroke too there is and stroke in return, and trouble on trouble.
There Agamemnon's son in the life-giving earth is reposing;
Him if thou bring with thee home, of Tegea thou shalt be master."[81]
When the Lacedemonians had heard this they were none the less far from
finding it out, though they searched all places; until the time that
Lichas, one of those Spartans who are called "Well-doers,"[82]
discovered it. Now the "Well-doers" are of the citizens the eldest who
are passing from the ranks of the "Horsemen," in each year five; and
these are bound during that year in which they pass out from the
"Horsemen," to allow themselves to be sent without ceasing to various
places by the Spartan State.
68. Lichas then, being one of these,
discovered it in Tegea by means both of fortune and ability. For as
there were at that time dealings under truce with the men of Tegea, he
had come to a forge there and was looking at iron being wrought; and
he was in wonder as he saw that which was being done. The smith
therefore, perceiving that he marvelled at it, ceased from his work
and said: "Surely, thou stranger of Lacedemon, if thou hadst seen that
which I once saw, thou wouldst have marvelled much, since now it falls
out that thou dost marvel so greatly at the working of this iron; for
I, desiring in this enclosure to make a well, lighted in my digging
upon a coffin of seven cubits in length; and not believing that ever
there had been men larger than those of the present day, I opened it,
and I saw that the dead body was equal in length to the coffin: then
after I had measured it, I filled in the earth over it again." He then
thus told him of that which he had seen; and the other, having thought
upon that which was told, conjectured that this was Orestes according
to the saying of the Oracle, forming his conjecture in the following
manner:--whereas he saw that the smith had two pairs of bellows, he
concluded that these were the winds spoken of, and that the anvil and
the hammer were the stroke and the stroke in return, and that the iron
which was being wrought was the trouble laid upon trouble, making
comparison by the thought that iron has been discovered for the evil
of mankind. Having thus conjectured he came back to Sparta and
declared the whole matter to the Lacedemonians; and they brought a
charge against him on a fictitious pretext and drove him out into
exile.[83] So having come to Tegea, he told the smith of his evil
fortune and endeavoured to hire from him the enclosure, but at first
he would not allow him to have it: at length however Lichas persuaded
him and he took up his abode there; and he dug up the grave and
gathered together the bones and went with them away to Sparta. From
that time, whenever they made trial of one another, the Lacedemonians
had much the advantage in the war; and by now they had subdued to
themselves the greater part of Peloponnesus besides.
69. Crœsus accordingly being informed of all these things was sending
messengers to Sparta with gifts in their hands to ask for an alliance,
having commanded them what they ought to say: and they when they came
said: "Crœsus king of the Lydians and also of other nations sent us
hither and saith as follows: O Lacedemonians, whereas the god by an
oracle bade me join with myself the Hellene as a friend, therefore,
since I am informed that ye are the chiefs of Hellas, I invite you
according to the oracle, desiring to be your friend and your ally
apart from all guile and deceit." Thus did Crœsus announce to the
Lacedemonians through his messengers; and the Lacedemonians, who
themselves also had heard of the oracle given to Crœsus, were pleased
at the coming of the Lydians and exchanged oaths of friendship and
alliance: for they were bound to Crœsus also by some services rendered
to them even before this time; since the Lacedemonians had sent to
Sardis and were buying gold there with purpose of using it for the
image of Apollo which is now set up on Mount Thornax in the
Lacedemonian land; and Crœsus, when they desired to buy it, gave it
them as a gift.
70. For this reason therefore the Lacedemonians
accepted the alliance, and also because he chose them as his friends,
preferring them to all the other Hellenes. And not only were they
ready themselves when he made his offer, but they caused a mixing-bowl
to be made of bronze, covered outside with figures round the rim and
of such a size as to hold three hundred amphors,[84] and this they
conveyed, desiring to give it as a gift in return to Crœsus. This bowl
never came to Sardis for reasons of which two accounts are given as
follows:--The Lacedemonians say that when the bowl was on its way to
Sardis and came opposite the land of Samos, the men of Samos having
heard of it sailed out with ships of war and took it away; but the
Samians themselves say that the Lacedemonians who were conveying the
bowl, finding that they were too late and hearing that Sardis had been
taken and Crœsus was a prisoner, sold the bowl in Samos, and certain
private persons bought it and dedicated it as a votive offering in the
temple of Hera; and probably those who had sold it would say when they
returned to Sparta that it had been taken from them by the Samians.
71. Thus then it happened about the mixing-bowl: but meanwhile Crœsus,
mistaking the meaning of the oracle, was making a march into
Cappadokia, expecting to overthrow Cyrus and the power of the
Persians: and while Crœsus was preparing to march against the
Persians, one of the Lydians, who even before this time was thought to
be a wise man but in consequence of this opinion got a very great name
for wisdom among the Lydians, had advised Crœsus as follows (the name
of the man was Sandanis):--"O king, thou art preparing to march
against men who wear breeches of leather, and the rest of their
clothing is of leather also; and they eat food not such as they desire
but such as they can obtain, dwelling in a land which is rugged; and
moreover they make no use of wine but drink water; and no figs have
they for dessert, nor any other good thing. On the one hand, if thou
shalt overcome them, what wilt thou take away from them, seeing they
have nothing? and on the other hand, if thou shalt be overcome,
consider how many good things thou wilt lose; for once having tasted
our good things, they will cling to them fast and it will not be
possible to drive them away. I for my own part feel gratitude to the
gods that they do not put it into the minds of the Persians to march
against the Lydians." Thus he spoke not persuading Crœsus: for it is
true indeed that the Persians before they subdued the Lydians had no
luxury nor any good thing.
72. Now the Cappadokians are called by the Hellenes Syrians;[85] and
these Syrians, before the Persians had rule, were subjects of the
Medes, but at this time they were subjects of Cyrus. For the boundary
between the Median empire and the Lydian was the river Halys; and this
flows from the mountain-land of Armenia through the Kilikians, and
afterwards, as it flows, it has the Matienians on the right hand and
the Phrygians on the other side; then passing by these and flowing up
towards the North Wind, it bounds on the one side the Cappadokian
Syrians and on the left hand the Paphlagonians. Thus the river Halys
cuts off from the rest almost all the lower parts of Asia by a line
extending from the sea that is opposite Cyprus to the Euxine. And this
tract is the neck of the whole peninsula, the distance of the journey
being such that five days are spent on the way by a man without
encumbrance.[86]
73. Now for the following reasons Crœsus was marching into Cappadokia:
--first because he desired to acquire the land in addition to his own
possessions, and then especially because he had confidence in the
oracle and wished to take vengeance on Cyrus for Astyages. For Cyrus
the son of Cambyses had conquered Astyages and was keeping him in
captivity, who was brother by marriage to Crœsus and king of the
Medes: and he had become the brother by marriage of Crœsus in this
manner:--A horde of the nomad Scythians at feud with the rest withdrew
and sought refuge in the land of the Medes: and at this time the ruler
of the Medes was Kyaxares the son of Phraortes, the son of Deïokes,
who at first dealt well with these Scythians, being suppliants for his
protection; and esteeming them very highly he delivered boys to them
to learn their speech and the art of shooting with the bow. Then time
went by, and the Scythians used to go out continually to the chase and
always brought back something; till once it happened that they took
nothing, and when they returned with empty hands Kyaxares (being, as
he showed on this occasion, not of an eminently good disposition[87])
dealt with them very harshly and used insult towards them. And they,
when they had received this treatment from Kyaxares, considering that
they had suffered indignity, planned to kill and to cut up one of the
boys who were being instructed among them, and having dressed his
flesh as they had been wont to dress the wild animals, to bear it to
Kyaxares and give it to him, pretending that it was game taken in
hunting; and when they had given it, their design was to make their
way as quickly as possible to Alyattes the son of Sadyattes at Sardis.
This then was done; and Kyaxares with the guests who ate at his table
tasted of that meat, and the Scythians having so done became
suppliants for the protection of Alyattes.
74. After this, seeing that Alyattes would not give up the Scythians when Kyaxares demanded them,
there had arisen war between the Lydians and the Medes lasting five
years; in which years the Medes often discomfited the Lydians and the
Lydians often discomfited the Medes (and among others they fought also
a battle by night):[88] and as they still carried on the war with
equally balanced fortune, in the sixth year a battle took place in
which it happened, when the fight had begun, that suddenly the day
became night. And this change of the day Thales the Milesian had
foretold to the Ionians laying down as a limit this very year in which
the change took place. The Lydians however and the Medes, when they
saw that it had become night instead of day, ceased from their
fighting and were much more eager both of them that peace should be
made between them. And they who brought about the peace between them
were Syennesis the Kilikian and Labynetos the Babylonian:[89] these
were they who urged also the taking of the oath by them, and they
brought about an interchange of marriages; for they decided that
Alyattes should give his daughter Aryenis to Astyages the son of
Kyaxares, seeing that without the compulsion of a strong tie
agreements are apt not to hold strongly together. Now these nations
observe the same ceremonies in taking oaths as the Hellenes, and in
addition to them they make incision into the skin of their arms, and
then lick up the blood each of the other.
75. This Astyages then, being his mother's father, Cyrus had conquered
and made prisoner for a reason which I shall declare in the history
which comes after.[90] This then was the complaint which Crœsus had
against Cyrus when he sent to the Oracles to ask if he should march
against the Persians; and when a deceitful answer had come back to
him, he marched into the dominion of the Persians, supposing that the
answer was favourable to himself. And when Crœsus came to the river
Halys, then, according to my account, he passed his army across by the
bridges which there were; but, according to the account which prevails
among the Hellenes, Thales the Milesian enabled him to pass his army
across. For, say they, when Crœsus was at a loss how his army should
pass over the river (since, they add, there were not yet at that time
the bridges which now there are), Thales being present in the army
caused the river, which flowed then on the left hand of the army, to
flow partly also on the right; and he did it thus:--beginning above
the camp he proceeded to dig a deep channel, directing it in the form
of a crescent moon, so that the river might take the camp there
pitched in the rear, being turned aside from its ancient course by
this way along the channel, and afterwards passing by the camp might
fall again into its ancient course; so that as soon as the river was
thus parted in two it became fordable by both branches: and some say
even that the ancient course of the river was altogether dried up. But
this tale I do not admit as true, for how then did they pass over the
river as they went back?
76. And Crœsus, when he had passed over with
his army, came to that place in Cappadokia which is called Pteria (now
Pteria is the strongest place in this country, and is situated
somewhere about in a line with the city of Sinope[91] on the Euxine).
Here he encamped and ravaged the fields of the Syrians. Moreover he
took the city of the Pterians, and sold the people into slavery, and
he took also all the towns that lay about it; and the Syrians, who
were not guilty of any wrong, he forced to remove from their
homes.[92] Meanwhile Cyrus, having gathered his own forces and having
taken up in addition to them all who dwelt in the region between, was
coming to meet Crœsus. Before he began however to lead forth his army,
he had sent heralds to the Ionians and tried to induce them to revolt
from Crœsus; but the Ionians would not do as he said. Then when Cyrus
was come and had encamped over against Crœsus, they made trial of one
another by force of arms in the land of Pteria: and after hard
fighting, when many had fallen on both sides, at length, night having
come on, they parted from one the other with no victory on either
side.
77. Thus the two armies contended with one another: and Crœsus being
ill satisfied with his own army in respect of number (for the army
which he had when he fought was far smaller than that of Cyrus), being
dissatisfied with it I say on this account, as Cyrus did not attempt
to advance against him on the following day, marched back to Sardis,
having it in his mind to call the Egyptians to his help according to
the oath which they had taken (for he had made an alliance with Amasis
king of Egypt before he made the alliance with the Lacedemonians), and
to summon the Babylonians as well (for with these also an alliance had
been concluded by him, Labynetos[93] being at that time ruler of the
Babylonians), and moreover to send a message to the Lacedemonians
bidding them appear at a fixed time: and then after he had got all
these together and had gathered his own army, his design was to let
the winter go by and at the coming of spring to march against the
Persians. So with these thoughts in his mind, as soon as he came to
Sardis he proceeded to send heralds to his several allies to give them
notice that by the fifth month from that time they should assemble at
Sardis: but the army which he had with him and which had fought with
the Persians, an army which consisted of mercenary troops,[94] he let
go and disbanded altogether, never expecting that Cyrus, after having
contended against him with such even fortune, would after all march
upon Sardis.
78. When Crœsus had these plans in his mind, the suburb of the city
became of a sudden all full of serpents; and when these had appeared,
the horses leaving off to feed in their pastures came constantly
thither and devoured them. When Crœsus saw this he deemed it to be a
portent, as indeed it was: and forthwith he despatched messengers to
the dwelling of the Telmessians, who interpret omens: and the
messengers who were sent to consult arrived there and learnt from the
Telmessians what the portent meant to signify, but they did not
succeed in reporting the answer to Crœsus, for before they sailed back
to Sardis Crœsus had been taken prisoner. The Telmessians however gave
decision thus: that an army speaking a foreign tongue was to be looked
for by Crœsus to invade his land, and that this when it came would
subdue the native inhabitants; for they said that the serpent was born
of the soil, while the horse was an enemy and a stranger. The men of
Telmessos thus made answer to Crœsus after he was already taken
prisoner, not knowing as yet anything of the things which had happened
to Sardis and to Crœsus himself.
79. Cyrus, however, so soon as Crœsus marched away after the battle
which had been fought in Pteria, having learnt that Crœsus meant after
he had marched away to disband his army, took counsel with himself and
concluded that it was good for him to march as quickly as possible to
Sardis, before the power of the Lydians should be again gathered
together. So when he had resolved upon this, he did it without delay:
for he marched his army into Lydia with such speed that he was himself
the first to announce his coming to Crœsus. Then Crœsus, although he
had come to a great strait, since his affairs had fallen out
altogether contrary to his own expectation, yet proceeded to lead
forth the Lydians into battle. Now there was at this time no nation in
Asia more courageous or more stout in battle than the Lydian; and they
fought on horseback carrying long spears, the men being excellent in
horsemanship.
80. So when the armies had met in that plain which is in
front of the city of Sardis,--a plain wide and open, through which
flow rivers (and especially the river Hyllos) all rushing down to join
the largest called Hermos, which flows from the mountain sacred to the
Mother surnamed "of Dindymos"[95] and runs out into the sea by the
city of Phocaia,--then Cyrus, when he saw the Lydians being arrayed
for battle, fearing their horsemen, did on the suggestion of Harpagos
a Mede as follows:--all the camels which were in the train of his army
carrying provisions and baggage he gathered together, and he took off
their burdens and set men upon them provided with the equipment of
cavalry: and having thus furnished them forth he appointed them to go
in front of the rest of the army towards the horsemen of Crœsus; and
after the camel-troop he ordered the infantry to follow; and behind
the infantry he placed his whole force of cavalry. Then when all his
men had been placed in their several positions, he charged them to
spare none of the other Lydians, slaying all who might come in their
way, but Crœsus himself they were not to slay, not even if he should
make resistance when he was captured. Such was his charge: and he set
the camels opposite the horsemen for this reason,--because the horse
has a fear of the camel and cannot endure either to see his form or to
scent his smell: for this reason then the trick had been devised, in
order that the cavalry of Crœsus might be useless, that very force
wherewith the Lydian king was expecting most to shine. And as they
were coming together to the battle, so soon as the horses scented the
camels and saw them they turned away back, and the hopes of Crœsus
were at once brought to nought. The Lydians however for their part did
not upon that act as cowards, but when they perceived what was coming
to pass they leapt from their horses and fought with the Persians on
foot. At length, however, when many had fallen on either side, the
Lydians turned to flight; and having been driven within the wall of
their fortress they were besieged by the Persians.
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