2 LXXXVI. The Persians thus obtained | by his interpreters to know who it was that he possession of Sardis, and made Croesus captive, invoked. They approached, and asked him, when he had reigned fourteen years, and after but he continued silent. At length, being a siege of fourteen days; a mighty empire, compelled to explain himself, he said, “I namagreeably to the prediction which had deluded | ed a man with whom I had rather that all kings him, being then destroyed. The Persians should converse, than be master of the greatest brought him to the presence of Cyrus, who riches." Not being sufficiently understood, he ordered him to be placed in chains upon the was solicited to be more explicit; to their resummit of a huge wooden pile,' and fourteen peated and importunate inquiries, he replied to Lydian youths around him. He did this, this effect: That Solon, an Athenian, had foreither desirous of offering to some deity the merly visited him, a man who, when he had first fruits of his victory, in compliance with seen all his immense riches, treated them with some vow which he had made; or, perhaps, disdain: whose sayings were at that moment anxious to know whether any deity would verified in his fate; sayings which he had apliberate Cræsus, of whose piety he had heard, plied not to him in particular, but to all manfrom the danger of being consumed by fire. kind, and especially to those who were in their When Croesus stood erect upon the pile, al- own estimation happy. While Croesus was though in this extremity of misery, he did not thus speaking the pile was lighted, and the flame forget the saying of Solon, which now appeared began to ascend. Cyrus being informed of of divine inspiration, that no living mortal could what had passed, felt compunction for what he be accounted happy. When the memory of had done. His heart reproached him, that bethis saying occurred to Croesus, it is said, that ing himself a mortal, he had condemned to a rousing himself from the profoundest silence cruel death by fire a man formerly not inferior of affliction, he thrice pronounced aloud the to himself. He feared the anger of the gods, name of Solon." Cyrus hearing this, desired and reflecting that all human affairs are precarious and uncertain, he commanded the fire to be instantly extinguished, and Croesus to be saved with his companions. The flames, however, repelled the efforts of the ministers of Cyrus. 1 A huge wooden pile.]-The cruelty of this conduct of Cyrus is aggravated from the consideration that Crosus was his relation. See chap. 73.-T. 2 Fourteen Lydian youths.]—Achilles, in the Iliad, sacrifices twelve Trojan youths at the funeral pile of Patroclus: Then last of all, and horrible to tell, Sad sacrifice, twelve Trojan captives fell. The reader will, doubtless, agree with me, that the word sad is in both these places very ill and feebly ap plied by Mr Pope in his version. The expression of Homer is aλaa rixva,-illustrious youths or sons.-T. 3 The name of Solon.]—It seems in this place not improper to introduce from Plutarch the following particulars, with respect to Croesus and Solon. That Solon, says Plutarch, should converse with Croesus, seems to some not consistent with chronology; but I cannot for this reason reject a relation so credible in itself, and so well attested. Plutarch, after this remark, proceeds to give an account of the conversation betwixt Croesus and Solon, nearly in the same words with Herodotus: "The felicity of that man," concludes the philosopher, to the king, "who still lives, is like the glory of a wrestler still within the ring, precarious and uncertain." He was then dismissed, having vexed but not instructed Croesus. But when Croesus was conquered by Cyrus, his city taken, and himself a prisoner, he was bound, and about to be burned on a pile; then he remembered the words of Solon, and three times pronounced his name. The explanation given at the request of Cyrus, preserved the life of Croesus, and obtained him respect and honour with his conqueror. Thus Solon had the glory, by the same say. ing, to instruct one prince and preserve another.-Plu tarch's life of Solon. LXXXVII. In this extremity the Lydians affirm, that Croesus, informed of the change of the king's sentiments in his favour, by seeing the officious efforts of the multitude to extineffectual, implored the assistance of Apollo, guish the flames, which seemed likely to be inentreating, that if he had ever made him any acceptable offering,' he would now interpose, and deliver him from the impending danger. When Croesus, with tears, had thus invoked the god, the sky, which before was serene and tranquil, suddenly became dark and gloomy, a violent storm of rain succeeded, and the fire of the pile was extinguished. This event satisfied Cyrus that Croesus was both a good man in himself, and a favourite of heaven: causing him to be taken down from the pile," Croesus," said he, addressing him, "what could induce you to in 4 Ever made him any acceptable offering.]-Larcher is of opinion, that in this passage Herodotus must have had in his eye the following lines of Homer: Thou source of light, whom Tenedos adores, Or fed the flames with fat of oxen slain, God of the silver bow, &c. Iliad, Book i. v. 55. of Pope's Translaties. vade my territories, and become my enemy rather than my friend?" "Oh king," replied Cræsus, "it was the prevalence of your good and of my evil fortune which prompted my attempt. I attacked your dominions, impelled and deluded by the deity of the Greeks. No one can be so infatuated as not to prefer tranquillity to war. In peace children inter their parents; war violates the order of nature, and causes parents to inter their children. It must have pleased the gods that these things should so happen." LXXXVIII. Cyrus immediately ordered him to be unbound, placed him near his person, and treated him with great respect; indeed he excited the admiration of all who were present. After an interval of silent meditation, Croesus observed the Persians engaged in the plunder of the city. "Does it become me, Cyrus," said he, "to continue silent on this occasion, or to speak the sentiments of my heart?" Cyrus entreated him to speak without apprehension or reserve. "About what," he returned, " is that multitude so eagerly employed ?" "They are plundering your city," replied Cyrus, "and possessing themselves of your wealth." "No," answered Croesus, "they do not plunder my city, nor possess themselves of my wealth, I have no concern with either; it is your property which they are thus destroying." 5 in the manner recommended by Croesus, whom he soon after thus addressed: "Croesus, your conduct and your words mark a princely character, I desire you, therefore, to request of me whatever you please, and your wish shall be instantly gratified." "Sir," replied Crœsus, “you will materially oblige me, by your permission to send these fetters to the god of Greece, whom, above all others, I have honoured; and to inquire of him, whether it be his rule to delude those who have claims upon his kindness." When Cyrus expressed a wish to know the occasion of this implied reproach, Croesus ingenuously explained each particular of his conduct, the oracles he had received, and the gifts he had presented; declaring, that these induced him to make war upon the Persians. He finished his narrative with again soliciting permission to send and reproach the divinity which had deceived him. Cyrus smiled: "I will not only grant this," said he,. "but whatever else you shall require." Croesus accordingly despatched some Lydians to Delphi, who were commissioned to place his fetters on the threshold of the temple, and to ask if the deity were not ashamed at having, by his oracles, induced Croesus to make war on Persia, with the expectation of overturning the empire of Cyrus, of which war these chains were the first fruits: and they were farther to inquire, if the gods of Greece were usually ungrateful. said to have received the following reply from the Pythian priestess: "That to avoid the determination of destiny" was impossible even for 5 God of Greece.]—The heathens in general believed that there was but one God, but they believed or rather talked of a multitude of ministers, deputies, or inferior LXXXIX. These words disturbed Cyrus; desiring therefore those who were present to XCI. The Lydians proceeded on their jourwithdraw, he asked Croesus what measures heney, and executed their commission; they are would recommend in the present emergence. "The gods," answered Croesus, "have made me your captive, and you are therefore justly entitled to the benefit of my reflections. Nature has made the Persians haughty but poor. If you permit them to indulge without restraint this spirit of devastation, by which they may gods, as acting under this supreme. The first may be become rich, it is probable that your acquies-called the philosophical belief, and the second the vulgar cence may thus foster a spirit of rebellion belief of the heathens.—Spence. against yourself. I would recommend the following mode to be adopted, if agreeable to your wisdom: station some of your guards at each of the gates, let it be their business to stop the plunderers with their booty, and bid them assign as a reason, that one tenth part must be consecrated to Jupiter. Thus you will not incur their enmity by any seeming violence of conduct; they will even accede without reluctance to your views, under the impression of your being actuated by a sense of duty." XC. Cyrus was delighted with the advice, and immediately adopted it; he stationed guards 6 Determination of destiny.]—There were two fates, the greater and the less: the determinations of the first were immutable; those of the latter might be set aside. The expression in Virgil, of “Si qua fata aspera rumpas," is certainly equivocal, and must be understood as applying to the less fates. This subject is fully discussed by Bentley, in his notes to Horace, Epist. book 2, who, for "ingentia facta," proposes to read "ingentia fata."-See Spenser, book iv. canto ii. stanza 51: For what the fates do once decree, Not all the gods can change, nor Jove himself can free. Several writers suppose, that Herodotus in these words has declared his own sentiments, and quote them as a saying of the historian. See Jortin's Remarks on Spenser. It was a common notion among the heathens. Esch. Prometh. 516, Ovid. Met. ix. 429.—T. See a divinity; that Croesus, in his person, expiated | at all comprehended the last answer of the the crimes of his ancestor, in the fifth descent;' | oracle, which related to the mule; for that this who being a guardsman of the Heraclidæ, was mule was Cyrus, who was born of two parents seduced by the artifice of a woman to assassi- of two different nations, of whom the mother nate his master, and without the remotest prewas as noble as the father was mean; his motensions succeeded to his dignities: that Apollo ther was a Mede, daughter of Astyages, king was desirous to have this destruction of Sardis of the Medes: his father was a Persian and fall on the descendants of Croesus, but was tributary to the Medes, who, although a man of unable to counteract the decrees of fate; that the very meanest rank, had married a princess, he had really obviated them as far as was who was his mistress."-This answer of the possible; and, to show his partiality to Croesus, Pythian the Lydians, on their return, commuhad caused the ruin of Sardis to be deferred for nicated to Croesus. Croesus having heard it, the space of three years that of this Croesus exculpated the deity, and acknowledged himself might be assured, that if the will of the fates to be reprehensible. Such, however, was the had been punctually fulfilled, he would have termination of the empire of Croesus, and this been three years sooner a captive: neither ought the recital of the first conquest of Ionia. he to forget, that when in danger of being consumed by fire, Apollo had afforded him his succour that with respect to the declaration of the oracle, Croesus was not justified in his complaints; for Apollo had declared, that if he made war against the Persians, a mighty empire would be overthrown; the real purport of which communication, if he had been anxious to un derstand, it became him to have inquired whether the god alluded to his empire, or the empire of Cyrus; but that not understanding the reply which had been made, nor condescending to make a second inquiry, he had been himself the cause of his own misfortune that he had not 6 XCII. Besides the sacred offerings of Croesus, which we have before enumerated, many others are extant in Greece. In the Boeotian Thebes there is a golden tripod, consecrated by him to the Ismenian Apollo: there are also at Ephesus' some golden heifers, and a number of columns. He gave also to the Pronean Minerva a large golden shield, which is still to be seen at Delphi. All the above remained within my remembrance; many others have been lost. He presented also, as it appears, to the Milesian Branchidæ, gifts equal in weight and value to what he sent to Delphi. The presents which he made to Delphi, as well as those which he sent to Amphiaraus, were 1 In the fifth descent.]—"Such, you say, is the power of the gods, that if death shall deliver an individual from given for sacred purposes from his own private or hereditary possessions. His other donations were formerly the property of an adversary, who the punishment due to his crimes, vengeance shall still be satisfied on his children, his grandchildren, or some of his posterity. Wonderful as may be the equity of Providence, will any city suffer a law to be introduced, which shall punish a son or a grandson for the crimes of his father or his grandfather?" Cicero de Natura Deorum. Upon the above Larcher remarks, that Cicero speaks like a wise, Herodotus like a superstitious man. It is true that it is the Divinity who speaks; but it is the historian who makes him, and who approves of what he says. Croesus was the fifth descendant of Gyges. The genealogy was this: Gyges, Ardys, Saddyattes, Alyattes, Croesus.-T. 2 Partiality to Crasus.]-In the remoter ages of ignorance and superstition, the divinities, or their symbols, did not always experience from their worshippers the same uniform veneration. When things succeeded contrary to their wishes or their prayers, they sometimes changed their gods, sometimes beat them, and often reproached them. So that it seems difficult to account for those qualities of the human mind, which acknowledging the inclination to hear petitions, with the power to grant them, at one time expressed themselves in the most abject and unmanly superstition, at another indulged resentments equally preposterous and unnatural. To a mind but the least enlightened, the very circumstance of a deity's apologizing to a fallen mortal for his predictions and their effects, seems to have but little tendency to excite in future an awe of his power, a reverence for his wisdom, or a confidence in his justice.-T. 3 Tripod.]-We must not confound the tripods of the ancients with the utensils known by us at present under a similar name (in French trepieds corresponding with the kitchen utensil called in English footman.) The tripod was a vessel standing upon three feet, of which there were two kinds: the one was appropriated to fes. tivals, and contained wine mixed with water; the others were placed upon the fire, in which water was made warm.-Larcher. 4 Ismenian Apollo.]-Ismenus was a river in Bootia, not far from Aulis. Ismenius was synonymous with Thebanus, and therefore the Ismenian Apollo is the same with the Theban Apollo.-T. 5 Ephesus.]-Pococke says, that the place now called Aiesalouk is ancient Ephesus. Chandler says otherwise. The two cities of Ephesus and Symrna have been termed the eyes of Asia Minor: they were distant from each other three hundred and twenty stadia, or forty miles, in a strait line.-T. 6 Pronean Minerva.]-This means the Minerva whose shrine or temple was opposite to that of Apollo at Delphi: but Herodotus, in his eighth book, makes mention of the shrine of Minerva Pronoia, or of Minerva the goddess of providence. So that, at Delphi, there were two different shrines or temples consecrated to Minerva, the Pronean, and the Pronoian.-T. men of mean and mercenary occupations, assisted by young women, who prostituted themOn the summit of this monu had shown himself hostile to Croesus before he XCIII. If we except the gold dust which descends from mount Tmolus," Lydia can exhibit no curiosity which may vie with those of other countries. It boasts, however, of one monument of art, second to none but those of the Egyptians and Babylonians. It is the sepulchre of Alyattes, father of Croesus. The ground-work is composed of immense stones; the rest of the structure is a huge mound of earth. The edifice was raised by 10 A 7 Pantaleon.]—When Croesus mounted the Lydian throne, he divided the kingdom with his brother. Lydian remarked to him, that the sun obtains to mankind all the comforts which the earth produces, and that, deprived of its influence, it would cease to be fruitful. But if there were two suns, it were to be feared that every thing would be scorched and perish. For this reason the Lydians have but one king; him they regard as their protector, but they will not allow of two.-Stobaus. 8 A fuller's mill.]—The expression in the editions of Herodotus, which precede Wesseling, has been hastily copied. The true reading is not vqni inav, but ızı zvaçov iazan, torturing him so as to tear away his flesh piecemeal upon a fuller's zvaços, that is, an instrument set round with sharp points. This reading is supported by the glossary to Herodotus, by Timæus, whose Platonic lexicon is frequently interpolated from Herodotus, and by Suidas. Plutarch, in the treatise which professes to show the malignity of Herodotus, quotes this passage, and reads in the common editions T Taço: but in Aldus, vago, which only wants a letter of the genuine reading. It is curious to observe M. Larcher's mistake upon this place: he says, that Aldus' edition reads, interpreting of Herodotus what Wesseling says of Plutarch, for Aldus' edition, which is now before me, plainly reads vagnia iλzwv. ment there remained, within my remembrance, five termini, upon which were inscriptions to ascertain the performance of each, and to intimate that the women accomplished the greater part of the work. All the young women of Lydia prostitute themselves, by which they procure their marriage-portion; this with their persons, they afterwards dispose of as they think proper. The circumference of the tomb is six furlongs and two plethra, the breadth thirteen plethra, it is terminated by a large piece of water, which the Lydians affirm to be inexhaustible, and is called the Gygean lake." The XCIV. The manners and customs of the Lydians do not essentially vary from those of Greece, except in this prostitution of the young women. They are the first people on record who coined gold and silver into money, and traded in retail. They claim also the invention of certain games, which have since been practised among the Grecians, and which, as they say, were first discovered at the time of their sending a colony into Tyrrhenia. particulars are thus related :—In the reign of Atys, the son of Menes, all Lydia was reduced to the severest extremity by a scarcity of corn. Against this they contended for a considerable time, by patient and unremitted industry. This not proving effectual, they sought other resources, each one exerting his own genius. Upon this occasion they invented bowls and dice, with many other games of chess, however, the Lydians do not claim the discovery. These they applied as an alternative against the effects of the famine. One day they gave themselves so totally to their diversions, as to abstain entirely from food: on the next they refrained from their games, and took their necessary repasts. They lived thus for the space of eighteen years. But when their calamity remitted nothing of its violence, but rather 11 Gygean lake.]-still remains.-T. 12 Who coined gold and silver.]—Who were really the first people that coined gold money, is a question not to be decided. According to some, it was Phidon, king of Argos; according to others, Demodice, the wife of Midas. 9 Mount Tmolus.]—The country about mount Tmolus, which comprehended the plain watered by the Hermus, was always remarkable for its fertility and beauty; and whoever will be at the pains to consult Chandler's Travels, will find that it has lost but little of its ancient-Larcher. claims to admiration.-T. 10 Sepulchre of Alyattes.]—The remains of this barrow are still conspicuous within five miles of Sardes, now called Sart. The industrious Dr Chandler informs us, that the mould which has been washed down conceals the basement; but that and a considerable treasure might be discovered, if the barrow were opened.-See Chandler's Travels. 13 Against the effects of the famine.]—That the Lydians may have been the inventors of games, is very probable; that under the pressure of famine, they might detach half their nation to seek their fortune elsewhere, is not unlikely: but that to soften their miserable situation, and to get rid of the sensations of hunger, they should eat only every other day, and that for the space of eighteen years, appears perfectly absurd.-Lurcher. increased, the king divided the whole nation by | were divided into different districts, and Deloces lot into two parts, one of which was to continue was distinguished in his own by his vigilant at home, the other to migrate elsewhere. They and impartial distribution of justice. This he who staid behind retained their ancient king; practised in opposition to the general depravity the emigrants placed themselves under the and weakness of the government of his counconduct of his son, whose name was Tyrrhenus. try, and not unconscious that the profligate and These leaving their country, as had been de- the just must ever be at war with each other. termined, went to Smyrna, where building The Medes who lived nearest him, to signify themselves vessels for the purpose of trans- their approbation of his integrity, made him planting their property and their goods, they their judge. In this situation, having one removed in search of another residence. After more elevated in view, he conducted himself visiting different nations, they arrived at length with the most rigid equity. His behaviour in Umbria. Here they constructed cities, and obtained the highest applause of his countryhave continued to the present period, changing men; and his fame extending to the neightheir ancient appellation of Lydians, for that bouring districts, the people contrasted his just of Tyrrhenians,' after the son of their former and equitable decisions with the irregularity of sovereign. their own corrupt rulers, and unanimously resorted to his tribunal, not suffering any one else to determine their litigations. XCVII. The increasing fame of his inte XCV. We have before related how these Lydians were reduced under the dominion of Persia. It now becomes necessary for us to explain who this Cyrus, the conqueror of Cro-grity and wisdom constantly augmented the sus, was, and by what means the Persians obtained the empire of Asia. I shall follow the authority of those Persians who seem more influenced by a regard to truth, than any partiality to Cyrus; not ignorant, however, that there are three other narratives of this monarch. The Assyrians had been in possession of Upper Asia for a period of five hundred and twenty years. The Medes first of all revolted from their authority, and contended with such obstinate bravery against their masters, that they were ultimately successful, and exchanged servitude for freedom. Other nations soon followed their example, which, after living for a time under the protection of their own laws, were again deprived of their freedom, upon the following occasion. XCVI. There was a man among the Medes, of the name of Deioces, of great reputation for his wisdom, whose ambitious views were thus disguised and exercised:-The Medes 1 Tyrrhenians.]—It was these Tyrrhenians, or Etrus cans, who taught the Romans their games and combats, number of those who came to consult him. But when Deioces saw the pre-eminence which he was so universally allowed, he appeared no more on his accustomed tribunal, and declared that he should sit as a judge no longer; intimating, that it was inconsistent for him to regulate the affairs of others, to the entire neglect and injury of his own. After this, as violence and rapine prevailed more than ever in the different districts of the Medes, they called a public assembly to deliberate on national affairs. As far as I have been able to collect, they who were attached to Deioces delivered sentiments to this effect; -"Our present situation is really intolerable, let us therefore elect a king, that we may have the advantage of a regular government, and continue our usual occupations, without any fear or danger of molestation." In conformity to these sentiments, the Medes determined to have a king. XCVIII. After some consultation about what person they should choose, Deioces was in which they excelled, especially in racing with chariots. proposed and elected with universal praise. For the same reason, most of the great number of Upon his elevation he required a palace to be Etruscan monuments found in Italy relate to sport and erected for him suitable to his dignity, and to games; which confirms what authors say of the Ly-have guards appointed for the security of his dians, and of the Etruscans who are sprung from them. -Montfaucon. 2 Three other narratives.]—Ctesias, in the fragments of his Persian history, preserved by Photius, differs from Herodotus in his account of the origin and exploits of Cyrus. What Xenophon relates in his Cyropædia, is familiar to every one. Eschylus, an author of great antiquity, who fought at Marathon against the troops of Darius, and who was also in the battles of Salamis and Platea, has, in his tragedy, entitled The Persians, followed a different tradition from them all.-Larcher. person. The Medes, in compliance with his request, built him a strong and magnificent edifice in a situation which he himself chose, 3 Magnificent edifice.]—This palace was at the foot of the citadel, and about seven furlongs in circumference. The wood work was of cedar or cypress-wood: the beams, the ceilings, the columns of the porticos, and the peristyles, were plated with either gold or silver; the |