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The History of Herodotus: Page 17
Volume One - Book III
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31. This they say was the first beginning of the evil deeds of
Cambyses; and next after this he put to death his sister, who had
accompanied him to Egypt, to whom also he was married, she being his
sister by both parents. Now he took her to wife in the following
manner (for before this the Persians had not been wont at all to marry
their sisters):--Cambyses fell in love with one of his sisters, and
desired to take her to wife; so since he had it in mind to do that
which was not customary, he called the Royal Judges and asked them
whether there existed any law which permitted him who desired it to
marry his sister. Now the Royal Judges are men chosen out from among
the Persians, and hold their office until they die or until some
injustice is found in them, so long and no longer. These pronounce
decisions for the Persians and are the expounders of the ordinances of
their fathers, and all matters are referred to them. So when Cambyses
asked them, they gave him an answer which was both upright and safe,
saying that they found no law which permitted a brother to marry his
sister, but apart from that they had found a law to the effect that
the king of the Persians might do whatsoever he desired. Thus on the
one hand they did not tamper with the law for fear of Cambyses, and at
the same time, that they might not perish themselves in maintaining
the law, they found another law beside that which was asked for, which
was in favour of him who wished to marry his sisters. So Cambyses at
that time took to wife her with whom he was in love, but after no long
time he took another sister. Of these it was the younger whom he put
to death, she having accompanied him to Egypt.
32. About her death, as
about the death of Smerdis, two different stories are told. The
Hellenes 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;
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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 assistance of its brother, because she remembered Smerdis and perceived that there was no one who would
come to his[25] assistance.
The Hellenes 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[26a] (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 Crœsus 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 Crœsus, 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 Crœsus.
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 hit; 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 God 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, Crœsus the Lydian judged it right
to admonish him in the following words: "O king, do not thou indulge
the heat of thy youth and passion 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 pass over the
river Araxes and go against the Massagetai, when they were willing to
pass 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 Crœsus 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 Crœsus, with the
intention that if Cambyses should change his mind and seek to have
Crœsus 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 Crœsus again, and the attendants perceiving
this reported to him that he was still alive: and Cambyses said that
he rejoiced with Crœsus 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 god: 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 god.
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 Hellenes 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 Hellenes, 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 Hellas: 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 gratitude 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 God, wrote upon paper all that he had done and all that
had happened to him, and having written he despatched it to Egypt.[36]
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 pass, 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 assistance. 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 assistance 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 Crœsus,[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 snatch 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
god 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 passed 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 quantity 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)[46a] 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 tithe 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[48] 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 Hellenes: first a passage 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 passage
is seven furlongs[53] and the height and breadth each eight feet, and
throughout the whole of it another passage 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.
*****
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