The History of Herodotus — Volume 1

66. 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, 7701 and in addition to this the Ephors and the Senate. 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 Croesus 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. Croesus 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: "Croesus 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 Croesus announce to the Lacedemonians through his messengers; and the Lacedemonians, who themselves also had heard of the oracle given to Croesus, were pleased at the coming of the Lydians and exchanged oaths of friendship and alliance: for they were bound to Croesus 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 Croesus, 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 Croesus. 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 Croesus 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 Croesus, mistaking the meaning of the oracle, was making a march into Cappadokia, expecting to overthrow Cyrus and the power of the Persians: and while Croesus 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 Croesus 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 Croesus: 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 Croesus 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 Croesus and king of the Medes: and he had become the brother by marriage of Croesus 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 Croesus 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 Croesus 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 Croesus 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.

76. And Croesus, 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 Croesus. Before he began however to lead forth his army, he had sent heralds to the Ionians and tried to induce them to revolt from Croesus; but the Ionians would not do as he said. Then when Cyrus was come and had encamped over against Croesus, 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 Croesus 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 Croesus 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 Croesus 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 Croesus, for before they sailed back to Sardis Croesus had been taken prisoner. The Telmessians however gave decision thus: that an army speaking a foreign tongue was to be looked for by Croesus 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 Croesus after he was already taken prisoner, not knowing as yet anything of the things which had happened to Sardis and to Croesus himself.

79. Cyrus, however, so soon as Croesus marched away after the battle which had been fought in Pteria, having learnt that Croesus 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 Croesus. Then Croesus, 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 Croesus; 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 Croesus 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 Croesus 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 Croesus 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.

81. By these then a siege had been established: but Croesus, supposing that the siege would last a long time, proceeded to send from the fortress other messengers to his allies. For the former messengers were sent round to give notice that they should assemble at Sardis by the fifth month, but these he was sending out to ask them to come to his assistance as quickly as possible, because Croesus was being besieged.

82. So then in sending to his other allies he sent also to Lacedemon. But these too, the Spartans I mean, had themselves at this very time (for so it had fallen out) a quarrel in hand with the Argives about the district called Thyrea. For this Thyrea, being part of the Argive possessions, the Lacedemonians had cut off and taken for themselves. Now the whole region towards the west extending as far down as Malea 96 was then possessed by the Argives, both the parts situated on the mainland and also the island of Kythera with the other islands. And when the Argives had come to the rescue to save their territory from being cut off from them, then the two sides came to a parley together and agreed that three hundred should fight of each side, and whichever side had the better in the fight that nation should possess the disputed land: they agreed moreover that the main body of each army should withdraw to their own country, and not stand by while the contest was fought, for fear lest, if the armies were present, one side seeing their countrymen suffering defeat should come up to their support. Having made this agreement they withdrew; and chosen men of both sides were left behind and engaged in fight with one another. So they fought and proved themselves to be equally matched; and there were left at last of six hundred men three, on the side of the Argives Alkenor and Chromios, and on the side of the Lacedemonians Othryades: these were left alive when night came on.

So then the two men of the Argives, supposing that they were the victors, set off to run to Argos, but the Lacedemonian Othryades, after having stripped the corpses of the Argives and carried their arms to his own camp, remained in his place. On the next day both the two sides came thither to inquire about the result; and for some time both claimed the victory for themselves, the one side saying that of them more had remained alive, and the others declaring that these had fled away, whereas their own man had stood his ground and had stripped the corpses of the other party: and at length by reason of this dispute they fell upon one another and began to fight; and after many had fallen on both sides, the Lacedemonians were the victors. The Argives then cut their hair short, whereas formerly they were compelled by law to wear it long, and they made a law with a curse attached to it, that from that time forth no man of the Argives should grow the hair long nor their women wear ornaments of gold, until they should have won back Thyrea. The Lacedemonians however laid down for themselves the opposite law to this, namely that they should wear long hair from that time forward, whereas before that time they had not their hair long. And they say that the one man who was left alive of the three hundred, namely Othryades, being ashamed to return to Sparta when all his comrades had been slain, slew himself there in Thyrea.

83. Such was the condition of things at Sparta when the herald from Sardis arrived asking them to come to the assistance of Croesus, who was being besieged. And they notwithstanding their own difficulties, as soon as they heard the news from the herald, were eager to go to his assistance; but when they had completed their preparations and their ships were ready, there came another message reporting that the fortress of the Lydians had been taken and that Croesus had been made prisoner. Then (and not before) they ceased from their efforts, being grieved at the event as at a great calamity.

84. Now the taking of Sardis came about as follows:—When the fourteenth day came after Croesus began to be besieged, Cyrus made proclamation to his army, sending horsemen round to the several parts of it, that he would give gifts to the man who should first scale the wall. After this the army made an attempt; and when it failed, then after all the rest had ceased from the attack, a certain Mardian whose name was Hyroiades made an attempt to approach on that side of the citadel where no guard had been set; for they had no fear that it would ever be taken from that side, seeing that here the citadel is precipitous and unassailable. To this part of the wall alone Meles also, who formerly was king of Sardis, did not carry round the lion which his concubine bore to him, the Telmessians having given decision that if the lion should be carried round the wall, Sardis should be safe from capture: and Meles having carried it round the rest of the wall, that is to say those parts of the citadel where the fortress was open to attack, passed over this part as being unassailable and precipitous: now this is a part of the city which is turned towards Tmolos. So then this 97 Mardian Hyroiades, having seen on the day before how one of the Lydians had descended on that side of the citadel to recover his helmet which had rolled down from above, and had picked it up, took thought and cast the matter about in his own mind.

85. Meanwhile to Croesus himself it happened thus:—He had a son, of whom I made mention before, who was of good disposition enough but deprived of speech. Now in his former time of prosperity Croesus had done everything that was possible for him, and besides other things which he devised he had also sent messengers to Delphi to inquire concerning him. And the Pythian prophetess spoke to him thus:

"Lydian, master of many, much blind to destiny, Croesus, Do not desire to hear in thy halls that voice which is prayed for, Voice of thy son; much better if this from thee were removèd, Since he shall first utter speech in an evil day of misfortune."

Now when the fortress was being taken, one of the Persians was about to slay Croesus taking him for another; and Croesus for his part, seeing him coming on, cared nothing for it because of the misfortune which was upon him, and to him it was indifferent that he should be slain by the stroke; but this voiceless son, when he saw the Persian coming on, by reason of terror and affliction burst the bonds of his utterance and said: "Man, slay not Croesus." This son, I say, uttered voice then first of all, but after this he continued to use speech for the whole time of his life.

86. The Persians then had obtained possession of Sardis and had taken Croesus himself prisoner, after he had reigned fourteen years and had been besieged fourteen days, having fulfilled the oracle in that he had brought to an end his own great empire. So the Persians having taken him brought him into the presence of Cyrus: and he piled up a great pyre and caused Croesus to go up upon it bound in fetters, and along with him twice seven sons of Lydians, whether it was that he meant to dedicate this offering as first-fruits of his victory to some god, or whether he desired to fulfil a vow, or else had heard that Croesus was a god-fearing man and so caused him to go up on the pyre because he wished to know if any one of the divine powers would save him, so that he should not be burnt alive. He, they say, did this; but to Croesus as he stood upon the pyre there came, although he was in such evil case, a memory of the saying of Solon, how he had said with divine inspiration that no one of the living might be called happy. And when this thought came into his mind, they say that he sighed deeply 99 and groaned aloud, having been for long silent, and three times he uttered the name of Solon. Hearing this, Cyrus bade the interpreters ask Croesus who was this person on whom he called; and they came near and asked. And Croesus for a time, it is said, kept silence when he was asked this, but afterwards being pressed he said: "One whom more than much wealth I should have desired to have speech with all monarchs."

Then, since his words were of doubtful import, they asked again of that which he said; and as they were urgent with him and gave him no peace, he told how once Solon an Athenian had come, and having inspected all his wealth had made light of it, with such and such words; and how all had turned out for him according as Solon had said, not speaking at all especially with a view to Croesus himself, but with a view to the whole human race and especially those who seem to themselves to be happy men. And while Croesus related these things, already the pyre was lighted and the edges of it round about were burning. Then they say that Cyrus, hearing from the interpreters what Croesus had said, changed his purpose and considered that he himself also was but a man, and that he was delivering another man, who had been not inferior to himself in felicity, alive to the fire; and moreover he feared the requital, and reflected that there was nothing of that which men possessed which was secure; therefore, they say, he ordered them to extinguish as quickly as possible the fire that was burning, and to bring down Croesus and those who were with him from the pyre; and they using endeavours were not able now to get the mastery of the flames.

87. Then it is related by the Lydians that Croesus, having learned how Cyrus had changed his mind, and seeing that every one was trying to put out the fire but that they were no longer able to check it, cried aloud entreating Apollo that if any gift had ever been given by him which had been acceptable to the god, he would come to his aid and rescue him from the evil which was now upon him. So he with tears entreated the god, and suddenly, they say, after clear sky and calm weather clouds gathered and a storm burst, and it rained with a very violent shower, and the pyre was extinguished. Then Cyrus, having perceived that Croesus was a lover of the gods and a good man, caused him to be brought down from the pyre and asked him as follows: "Croesus, tell me who of all men was it who persuaded thee to march upon my land and so to become an enemy to me instead of a friend?" and he said: "O king, I did this to thy felicity and to my own misfortune, and the causer of this was the god of the Hellenes, who incited me to march with my army. For no one is so senseless as to choose of his own will war rather peace, since in peace the sons bury their fathers, but in war the fathers bury their sons. But it was pleasing, I suppose, to the divine powers that these things should come to pass thus."

88. So he spoke, and Cyrus loosed his bonds and caused him to sit near himself and paid to him much regard, and he marvelled both himself and all who were about him at the sight of Croesus. And Croesus wrapt in thought was silent; but after a time, turning round and seeing the Persians plundering the city of the Lydians, he said: "O king, must I say to thee that which I chance to have in my thought, or must I keep silent in this my present fortune?" Then Cyrus bade him say boldly whatsoever he desired; and he asked him saying: "What is the business that this great multitude of men is doing with so much eagerness?" and he said: "They are plundering thy city and carrying away thy wealth." And Croesus answered: "Neither is it my city that they are plundering nor my wealth which they are carrying away; for I have no longer any property in these things: but it is thy wealth that they are carrying and driving away."

89. And Cyrus was concerned by that which Croesus had said, and he caused all the rest to withdraw and asked Croesus what he discerned for his advantage as regards that which was being done; and he said: "Since the gods gave me to thee as a slave, I think it right if I discern anything more than others to signify it to thee. The Persians, who are by nature unruly, 100 are without wealth: if therefore thou shalt suffer them to carry off in plunder great wealth and to take possession of it, then it is to be looked for that thou wilt experience this result, thou must expect namely that whosoever gets possession of the largest share will make insurrection against thee. Now therefore, if that which I say is pleasing to thee, do this:—set spearmen of thy guard to watch at all the gates, and let these take away the things, and say to the men who were bearing them out of the city that they must first be tithed for Zeus: and thus thou on the one hand wilt not be hated by them for taking away the things by force, and they on the other will willingly let the things go, 101 acknowledging within themselves that thou art doing that which is just."

90. Hearing this, Cyrus was above measure pleased, because he thought that Croesus advised well; and he commended him much and enjoined the spearmen of his guard to perform that which Croesus had advised: and after that he spoke to Croesus thus: "Croesus, since thou art prepared, like a king as thou art, to do good deeds and speak good words, therefore ask me for a gift, whatsoever thou desirest to be given thee forthwith." And he said: "Master, thou wilt most do me a pleasure if thou wilt permit me to send to the god of the Hellenes, whom I honoured most of all gods, these fetters, and to ask him whether it is accounted by him right to deceive those who do well to him." Then Cyrus asked him what accusation he made against the god, that he thus requested; and Croesus repeated to him all that had been in his mind, and the answers of the Oracles, and especially the votive offerings, and how he had been incited by the prophecy to march upon the Persians: and thus speaking he came back again to the request that it might be permitted to him to make this reproach 102 against the god. And Cyrus laughed and said: "Not this only shalt thou obtain from me, Croesus, but also whatsoever thou mayst desire of me at any time."

Hearing this Croesus sent certain of the Lydians to Delphi, enjoining them to lay the fetters upon the threshold of the temple and to ask the god whether he felt no shame that he had incited Croesus by his prophecies to march upon the Persians, persuading him that he should bring to an end the empire of Cyrus, seeing that these were the first-fruits of spoil which he had won from it,—at the same time displaying the fetters. This they were to ask, and moreover also whether it was thought right by the gods of the Hellenes to practice ingratitude.

91. When the Lydians came and repeated that which they were enjoined to say, it is related that the Pythian prophetess spoke as follows: "The fated destiny it is impossible even for a god to escape. And Croesus paid the debt due for the sin of his fifth ancestor, who being one of the spearmen of the Heracleidai followed the treacherous device of a woman, and having slain his master took possession of his royal dignity, which belonged not to him of right. And although Loxias eagerly desired that the calamity of Sardis might come upon the sons of Croesus and not upon Croesus himself, it was not possible for him to draw the Destinies aside from their course; but so much as these granted he brought to pass, and gave it as a gift to Croesus: for he put off the taking of Sardis by three years; and let Croesus be assured that he was taken prisoner later by these years than the fated time: moreover secondly, he assisted him when he was about to be burnt. And as to the oracle which was given, Croesus finds fault with good ground: for Loxias told him beforehand that if he should march upon the Persians he should destroy a great empire: and he upon hearing this, if he wished to take counsel well, ought to have sent and asked further whether the god meant his own empire or that of Cyrus: but as he did not comprehend that which was uttered and did not ask again, let him pronounce himself to be the cause of that which followed.