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Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 30 (search)
antine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya. And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae. Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia. Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of thei
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 32 (search)
came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. It must be known that the whole northern seacoast of Libya, from Egypt as far as the promontory of Soloeis, which is the end of Libya, is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the Libya, is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. When the young men left their companions, being well supplied with water and provisions, theyLibya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growin
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 33 (search)
This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; as to the river that ran past the city, Etearchus guessed it to be the Nile; and reason proves as much. For the Nile flows from Libya, right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister.e)k tw=n i)/swn me/trwn is an obscure expression. What Hdt. appears to mean is, that as the Nile (according to him) flows first from W. to E. and then turns northward, so the Danube flows first from W. to E. and then (as he says) from N. to S.; and so the rivers in a manner correspond: one crosses Africa, the other Europe. For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cyne
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 34 (search)
The Ister, since it flows through inhabited country, is known from many reports; but no one can speak of the source of the Nile; for Libya, though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt. Now Egypt lies about opposite to the mountainous part of Cilicia; from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine; and Sinope lies opposite the place whereibya, though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt. Now Egypt lies about opposite to the mountainous part of Cilicia; from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine; and Sinope lies opposite the place where the Ister falls into the sea. Thus I suppose the course of the Nile in its passage through Libya to be like the course of the Ister.
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 54 (search)
But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas; these women, they said, were the first founders of places of divination in the aforesaid countries. When I asked them how it was that they could speak with such certain knowledge, they said in restesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas; these women, they said, were the first founders of places of divination in the aforesaid countries. When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me.
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 55 (search)
That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona; the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. The dove which came to Libya told the Libyans (they say) to make an aring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true.
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 56 (search)
But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia; and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the lanwhat is now Hellas, but was formerly called Pelasgia, was Thesprotia; and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her.
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 65 (search)
but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the cre
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 91 (search)
us is seen often up and down this land, and often within the temple, and that the sandal he wears, which is four feet long, keeps turning up, and that when it does turn up, all Egypt prospers. This is what they say; and their doings in honor of Perseus are Greek, inasmuch as they celebrate games that include every form of contest, and offer animals and cloaks and skins as prizes. When I asked why Perseus appeared only to them, and why, unlike all other Egyptians, they celebrate games, they told me that Perseus was by lineage of their city; for Danaus and Lynceus, who travelled to Greece, were of Khemmis; and they traced descent from these down to Perseus. They told how he came to Khemmis, too, when he came to Egypt for the reason alleged by the Greeks as well—namely, to bring the Gorgon's head from Libya—and recognized all his relatives; and how he had heard the name of Khemmis from his mother before he came to Egypt. It was at his bidding, they said, that they celebrated the game
Herodotus, The Histories (ed. A. D. Godley), Book 2, chapter 119 (search)
Menelaus then went to Egypt and up the river to Memphis; there, relating the truth of the matter, he met with great hospitality and got back Helen, who had not been harmed, and also all his wealth, besides. Yet, although getting this, Menelaus was guilty of injustice toward the Egyptians. For adverse weather detained him when he tried to sail away; after this continued for some time, he carried out something impious, taking two native children and sacrificing them. When it became known that he had done this, he fled with his ships straight to Libya, hated and hunted; and where he went from there, the Egyptians could not say. The priests told me that they had learned some of this by inquiry, but that they were sure of what had happened in their own country.
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