The history of Herodotus — Volume 1 by Herodotus (an ebook reader TXT) 📖

which the Borysthenes is navigable. In this place, when their king has died, they make a large square excavation in the earth; and when they have made this ready, they take up the corpse (the body being covered over with wax and the belly ripped up and cleansed, and then sewn together again, after it has been filled with /kyperos/[69] cut up and spices and parsley-seed and anise), and they convey it in a waggon to another nation. Then those who receive the corpse thus conveyed to them do the same as the Royal Scythians, that is they cut off a part of their ear and shave their hair round about and cut themselves all over the arms and tear their forehead and nose and pass arrows through their left hand. Thence they convey in the waggon the corpse of the king to another of the nations over whom they rule; and they to whom they came before accompany them: and when they have gone round to all conveying the corpse, then they are in the land of the Gerrians, who have their settlements furthest away of all the nations over whom they rule, and they have reached the spot where the burial place is. After that, having placed the corpse in the tomb upon a bed of leaves, they stick spears along on this side and that of the corpse and stretch pieces of wood over them, and then they cover the place in with matting. Then they strangle and bury in the remaining space of the tomb one of the king's mistresses, his cup-bearer, his cook, his horse-keeper, his attendant, and his bearer of messages, and also horses, and a first portion of all things else, and cups of gold; for silver they do not use at all, nor yet bronze.[70] Having thus done they all join together to pile up a great mound, vying with one another and zealously endeavouring to make it as large as possible. 72. Afterwards, when the year comes round again, they do as follows:- they take the most capable of the remaining servants,-and these are native Scythians, for those serve him whom the king himself commands to do so, and his servants are not bought for money,-of these attendants then they strangle fifty and also fifty of the finest horses; and when they have taken out their bowels and cleansed the belly, they fill it with chaff and sew it together again. Then they set the half of a wheel upon two stakes with the hollow side upwards, and the other half of the wheel upon other two stakes, and in this manner they fix a number of these; and after this they run thick stakes through the length of the horses as far as the necks, and they mount them upon the wheels; and the front pieces of wheel support the shoulders of the horses, while those behind bear up their bellies, going by the side of the thighs; and both front and hind legs hang in the air. On the horses they put bridles and bits, and stretch the bridles tight in front of them and then tie them up to pegs: and of the fifty young men who have been strangled they mount each one upon his horse, having first[71] run a straight stake through each body along by the spine up to the neck; and a part of this stake projects below, which they fasten into a socket made in the other stake that runs through the horse. Having set horsemen such as I have described in a circle round the tomb, they then ride away. 73. Thus they bury their kings; but as for the other Scythians, when they die their nearest relations carry them round laid in waggons to their friends in succession; and of them each one when he receives the body entertains those who accompany it, and before the corpse they serve up of all things about the same quantity as before the others. Thus private persons are carried about for forty days, and then they are buried: and after burying them the Scythians cleanse themselves in the following way:-they soap their heads and wash them well, and then, for their body, they set up three stakes leaning towards one another and about them they stretch woollen felt coverings, and when they have closed them as much as possible they throw stones heated red-hot into a basin placed in the middle of the stakes and the felt coverings. 74. Now they have hemp growing in their land, which is very like flax except in thickness and in height, for in these respects the hemp is much superior. This grows both of itself and with cultivation; and of it the Thracians even make garments, which are very like those made of flaxen thread, so that he who was not specially conversant with it would not be able to decide whether the garments were of flax or of hemp; and he who had not before seen stuff woven of hemp would suppose that the garment was made of flax. 75. The Scythians then take the seed of this hemp and creep under the felt coverings, and then they throw the seed upon the stones which have been heated red-hot: and it burns like incense and produces a vapour so think that no vapour-bath in Hellas would surpass it: and the Scythians being delighted with the vapour-bath howl like wolves.[72] This is to them instead of washing, for in fact they do not wash their bodies at all in water. Their women however pound with a rough stone the wood of the cypress and cedar and frankincense tree, pouring in water with it, and then with this pounded stuff, which is thick, they plaster over all their body and also their face; and not only does a sweet smell attach to them by reason of this, but also when they take off the plaster on the next day, their skin is clean and shining.

76. This nation also[73] is very averse to adopting strange customs, rejecting even those of other tribes among themselves,[74] but especially those of the Hellenes, as the history of Anacharsis and also afterwards of Skyles proved.[75] For as to Anacharsis first, when he was returning to the abodes of the Scythians, after having visited many lands[76] and displayed in them much wisdom, as he sailed through the Hellespont he put in to Kyzicos: and since he found the people of Kyzicos celebrating a festival very magnificently in honour of the Mother of the gods, Anacharsis vowed to the Mother that if he should return safe and sound to his own land, he would both sacrifice to her with the same rites as he saw the men of Kyzicos do, and also hold a night festival. So when he came to Scythia he went down into the region called Hylaia (this is along by the side of the racecourse of Achilles and is quite full, as it happens, of trees of all kinds),- into this, I say, Anacharsis went down, and proceeded to perform all the ceremonies of the festival in honour of the goddess, with a kettle-drum and with images hung about himself. And one of the Scythians perceived him doing this and declared it to Saulios the king; and the king came himself also, and when he saw Anacharsis doing this, he shot him with an arrow and killed him. Accordingly at the present time if one asks about Anacharsis, the Scythians say that they do not know him, and for this reason, because he went out of his own country to Hellas and adopted foreign customs. And as I heard from Tymnes the steward[77] of Ariapeithes, he was the uncle on the father's side of Idanthyrsos king of the Scythians, and the son of Gnuros, the son of Lycos, the son of Spargapeithes. If then Anacharsis was of this house, let him know that he died by the hand of his brother, for Idanthyrsos was the son of Saulios, and Saulios was he who killed Anacharsis. 77. However I have heard also another story, told by the Peloponnesians, that Anacharsis was sent out by the king of the Scythians, and so made himself a disciple of Hellas; and that when he returned back he said to him that had sent him forth, that the Hellenes were all busied about every kind of cleverness except the Lacedemonians; but these alone knew how to exchange speech sensibly. This story however has been invented[78] without any ground by the Hellenes themselves; and however that may be, the man was slain in the way that was related above.

78. This man then fared thus badly by reason of foreign customs and communication with Hellenes; and very many years afterwards Skyles the son of Ariapeithes suffered nearly the same fate as he. For Ariapeithes the king of the Scythians with other sons had Skyles born to him: and he was born of a woman who was of Istria, and certainly not a native of Scythia; and this mother taught him the language and letters of Hellas. Afterwards in course of time Ariapeithes was brought to his end by treachery at the hands of Spargapeithes the king of the Agathyrsians, and Skyles succeeded to the kingdom; and he took not only that but also the wife of his father, whose name was Opoia: this Opoia was a native Scythian and from her was born Oricos to Ariapeithes. Now when Skyles was king of the Scythians, he was by no means satisfied with the Scythian manner of life, but was much more inclined towards Hellenic ways because of the training with which he had been brought up, and he used to do somewhat as follows:-When he came with the Scythians in arms to the city of the Borysthenites (now these Borysthenites say that they are of Miletos),-when Skyles came to these, he would leave his band in the suburbs of the city and go himself within the walls and close the gates. After that he would lay aside his Scythian equipments and take Hellenic garments, and wearing them he would go about in the market-place with no guards or any other man accompanying him (and they watched the gates meanwhile, that none of the Scythians might see him wearing this dress): and while in other respects too he adopted Hellenic manners of life, he used also to perform worship to the gods according to the customs of the Hellenes. Then having stayed a month or more than that, he would put on the Scythian dress and depart. This he did many times, and he both built for himself a house in Borysthenes and also took to it a woman of the place as his wife. 79. Since however it was fated that evil should happen to him, it happened by an occasion of this kind:-he formed a desire to be initiated in the rites of Bacchus-Dionysos, and as he was just about to receive[79] the initiation, there happened a very great portent. He had in the city of the Borysthenites a house of great size and built with large expense, of which also I made mention a little before this, and round it were placed sphinxes and griffins of white stone: on this house Zeus[79a] caused a bolt to fall; and the house was altogether burnt down, but Skyles none the less for this completed his initiation. Now the Scythians make the rites of Bacchus a reproach against the Hellenes, for they say that it is not fitting to invent a god like this, who impels men to frenzy. So when Skyles had been initiated into the rites of Bacchus, one of the Borysthenites went off[80] to the Scythians and said: "Whereas ye laugh at us, O Scythians, because we perform the rite of Bacchus and because the god seizes us, now this divinity has seized